al bidayah wan nihayah Ibn Kathir Early Days

lbn Katheer

Early Days

(Stories of the beginning of Creation and the early
Prophet from Adam to Yoonus)

Taken from

Al-Bidayah wan-Nihayah

Translation and Researched by

Research Department of Darussalam

Jf

/U)

DARUSSALAM

ni Lp

© Mnktnhn Dar-us-Siilam, 2011*

King Fahd National Library Cataloging-in - Pit blication Data
Ibn Kalhir

Early days. / Ibn Kalhir - Riyadh, 2010
pages: 408 Si /c: 14x21 cm
ISBN: 978-603-500-044-4
1 - Prophets stories 2-Prophets- Biography 1- Title
229.5 dc 1431/8751

L,D, no, 1431/8751
ISBN: 978-603-500-044-4

__ f

Ibn Katheer

Early Days

(Stories of the beginning of Creation and the early
Prophet from Adam to Yoonus)

Taken from

Al-Bidayah wan-Nihayah

ALL RIGHTS RESERVED C

No part of ihb book may be reproduced or utilized in any form or by any means,
electronic or mechanical, including photocopying and recording or by any information
stamgc Eirul retrieval system, without the w mien permission o( the publisher.

1st Edition: October 2010
Supervised by:

Abdul Alalik Mujahid

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Contents

Preface to the Revision 8

* The Plan of Action for This Book: 1 1

Publisher’s Preface 15

Biography of Al-Hafiz Ibn Katheer 18

Among His Written Works Are: 19

His Birth, His Upbringing and his Education: 20

His Students: 22

His Writings, Including Detailed Works and

Brief Treatises:. 23

Author’s Preface 27

A Description of the Creation of the Throne,

the Kursi, At-Lawh, the Heavens and the Earth 36

Chapter on the Words of Allah, Most High: Allah

is the Creator of All Things... . 36

Section Regarding What Has Been Said Concerning the
Description of the Creation of the Throne and the Kursi ....39
Section Regarding What Has Been Said Concerning

Ai*Lawh Al-Mahfooz 45

Chapter: What Has Been Said Regarding the Creation of
the Heavens and the Earth and All That Lies

Between Them 47

Section Regarding the Seas and the Rivers 59

Section Pertaining to the Explanation of Ail

Creation - on Land and in the Seas 73

Chapter: What Pertains to the Creation of the
Heavens and the Signs They Contain 76

Section Regarding What Has Been Said About

6

Contents

the Galaxy and Rainbows 88

Chapter; Mention of the Creation of the Angels and

Their Attributes 91

Section On the Categories of Angels... 107

Section Regarding the Superiority of Angels

Over Mankind 116

Mention of the Creation of the Jinn and the

Story of Satan .119

What Has Been Said Regarding the

Creation of Adam ® 141

Mention of how Adam Defeated Moosa {Peace be upon

them both) in an Argument 160

The Ahadeeth Related to the Creation of Adam 162

Mention of the Death of Adam and His Advice to

His Son, Sheeth 173

What Has Been Mentioned About Idrees m

The Story of Nooh xks 178

What Has Been Mentioned About the Character of Nooh. ...200

His Advice to His Son... 201

The Story of Hood &S 203

The Story of Salih the Prophet of Thamood 222

The Prophet’s Passage Through Wadi Al-Hijr in the
Land of Thamood in the Year of the Battle of Tabook.... 235

Xjie Story of Ibraheem 238

The Story of Al-Khaieel’s Migration to the Land of Ash-
Sham, His Entry Into the Lands of Egypt and His

Settling in the Holy Land 256

The Story of the Birth of Isma'eel am by Hajar 261

The Story of Ibraheem’s Migration With His Son, Isma’eel
and His Mother, Hajar, to the Mountains of Faran, Which is
the Land of Makkah, and His Building of the Ancient House. ...264
The Story of the Sacrificial Offering 269

Contents 7

,

The Story of the Birth of Ishaq 276

The Story of the Building of the Ancient House
Mention of the Praise Heaped on Allah’s Slave and
Khaleel, lbraheem, by Allah and His Messenger 283

His Palace in Paradise 294

The Description of lbraheem 295

Mention of lbraheem Al-Khaleei’s Death And What
is Said Regarding His Age 296

Mention of the Sons of lbraheem, Al-Khaleel 298

Among the Great Events 299

The Story of the Prophet Shu'aib 315

Chapter: Mention of the Progeny of lbraheem -si 322

Mention of Ishaq -bt . Son of lbraheem '** , the Noble. Son
of a Noble 335

Mention of the Amazing Events That Took Place During
the Life of Isra’eel, including the Story of Yoosuf
(Joseph), Son of Raheel 336

The Story of Ayyoob (Job) -si 385

The Story of Dhul-Kifl *£ 391

The Story of the People of Yaseen -fii 396

The Story of Yoonus (Jonah) 402

Mention of the Virtue of Yoonus 410

In the Name of Allah, the Most Beneficent, the Most Merciful

Preface (a Pie 7\a } isic/i

I //'''praise and thanks be to Allah, Who revived
/* // / knowledge of His religion and caused it to blossom
forth after it had all but disappeared, and Who demolished
the false conjectures of the apostates. I praise Him and 1 seek
refuge with Him from the sins which weigh upon the backs
of mankind. I worship Him and seek His aid in removing
hindrances and difficulties in the practice of my religion. I bear
witness that none has the right to he worshipped except Allah,
Alone, without partners and I bear witness that Muhammad
- who, by Allah’s leave, brought about the dawn of faith to
the darkness and misguidance which existed in the hearts
of mankind - is the slave and Messenger of Allah. May the

9

Preface to the Revision

s s

Blessings and Peace of Allah be upon him in perpetuity.

O. Allah! We seek Your favor and through You we seek to
ward off affliction. We ask You to protect us and to grant us
mercy. Our Lord! Make not our hearts deviate after You have
already guided us. Make it easy for us to perform our deeds
in the way that You have taught us. Make us grateful for what
You have given us and make plain a path for us which leads to
You. Open up the doors between us and You by which we may
arrive before You. To You belong the keys to the heavens and
the Earth and You are Most Able to do all things. To proceed:

Among the blessings which Allah has bestowed upon us, the
community of Muslims is that He has made it easy for us to
follow the path of guidance, and He has opened the doors of
knowledge by making available to us these new publications,
which present to us the writings of the early scholars and
reveal to us what they said regarding legal verdicts, history,
events, information and lessons. These scholars opened a clear
beacon of light for all those Muslims seeking guidance and
they set up for us a signpost in which there is neither deviation
nor crookedness. Whoever follows it will arrive safely at his
desired destination and whoever diverts from it will be lost
forever. They have written these books and treatises and made
clear to us therein events, information and virtues. Among such
books is this unique work, Ai-Bidavah Wan-Nihayah , by the
Imam, the Hafiz , the master scholar of hadeetlu ‘Imaduddeen
1 sin a 4 eel Ibn Katheer Al-Qurashi - may Allah have mercy on
him. This book was greeted with approval by the vast majority
of Muslims. No Islamic library would be complete without it.
In it. the author has recorded what Allah. Most High has made
easy for him about the history of mankind, from the beginning
of creation, starting with the creation of the Throne and the

Kursi (Footstool), the heavens and the Earth and all that they
contain and all that lies between them, such as the angels,
the jinn and the devils. He also described how Adam >feB was
created, and told the stories of the prophets up to the days of
the Children oflsra'ecl and the Days of Ignorance ( Jahiliyyah ),
until the advent of Prophet Muhammad which heralded the
end of Prophelhood. He then recorded his Seerah. {i) Then he
recorded the events which took place up to his own time. Me
also spoke of the trials and battles, the signs of the approach
of the Hour, then the sending forth of mankind and the terrors
of the Resurrection, which he described in detail. He then
described the Hell-fire, with all its horrors, and Paradise and
all the good things contained therein. He called this particular
volume of his book: An-Nihayah Fil-Fitan Wal-Malahim { The
Ending in Trials and Hatties). As for the book which is in our
hands today, it is Al-Bidayah.

By Allah’s Grace, I came to know brother Abdul Malik
Mujahid, the general manager of Darussalam Publishing in
Riyadh, lie visited me in my humble office in Damascus and
suggested to me the idea of creating a summarised version
of this wonderful book. ! prayed for Allah's Guidance in the
matter and sought help from Him in completing the project.
Allah enabled me to make the acquaintance of a number of
people of knowledge and experience in this field and a plan of
action for the work was written. It consisted of ten principal
points and we then started the task, seeking help from the Lord
of the heavens and the Earth. All of us exerted our utmost
efforts in this task, making repeated revisions and corrections,
until we reached the point where, by Allah’s Permission, we
completed it and it was published in the form which is in your
hands today.

(1) Sarah : Biography, life story', in particular, of Prophet Muhammad s-.

II

Preface to the Revision

+ — —

The Plan of Action for This Book:

1. Summarization of the text. This was achieved by
concentrating on the most important events narrated in
the book. In doing so, we took care not to leave out any
important details which would cause loss of meaning or
import.

2. Wc relied on a number of printed and handwritten copies of
the book and in cases where any contradiction or omission
was found, we succeeded in establishing the most accurate
and authentic text.

3. We left out the ahadeeth which proved to be baseless or
weak and confined ourselves to the ahadeeth which arc
authentic or has an {l} and those which are acceptable due
to the existence of other supporting narrations. On rare
occasions, when it was found that there were no other
ahadeeth in the chapter, wc included some weak ahadeeth
whose weakness was not of an extreme nature.

4. We performed takhreej (2) of the ahadeeth with ascription
of the number of the section and the page, the number
of the hadeeth and in many cases, the precise location of
the hadeeth in the original source, then the ruling on its
authenticity, if it was not from the Saheehain, 131 because
the ahadeeth therein do not require any ruling on their
authenticity and they have been widely accepted by the

(1) Hasan: Good, sound. An acceptable hadeeth. although it does not reach
the level o f setheeh (authentic).

(2) Takhreej: Referencing the sources of a hadeeth and evaluating them.

(3) Saheehain: Saheeii A l- Bukhari anil Saha eh Muslim.

12

Preface to the Revision

■'A- ^

Muslim Unimah. As for the ahadeeth in this book, we
have relied on the opinions of the Imams and scholars of
hadeeth including the earlier scholars, the later scholars
and those of the present day. On some occasions, we have
recorded the weak ahadeeth . while making it plain that
they are not authentic. We have not omitted them because
the author has included them in order to warn the people
against them due to their widespread popularity amongst
the Muslims in general. In Such cases, we desired not to
oppose the author in this effort and so we left them, at the
same time making the scholars’ ruling on them clear, so as
to warn the people against them.

5. We summarised the a.saneed >:) present in the book, in most
cases mentioning only the Companion who narrated the
hadectli , or the person who reported it from him.

6. Wc omitted many of the Isra 'eeliyyat found in this book

which the author referred to in the preface, where he said:
“We do not record the Isra 'eeliyyat except those which the
Lawgiver lias permitted, i.e., those which do not contradict
the Book of Allah and the Sunnah of 1 1 is Messenger is.
These arc stories which are neither believed nor belied and
they have been recorded because they provide details of
unc la rificd narratives that we have, or they provide names
for people and places that have only been mentioned in
passing in our Revelation, due to there being no benefit in
specifying them for us. Thus wc have reported them in order
to provide extra detail and not with the intention of citing
them as evidence or placing any reliance on them. Only the

( 1 ) Unimah: Nation or people; in this case, what is referred to is the scholars
of I he Unimah t

(2) Asaneed | sing. - isnacf): Chains of narrators of the ahadeeth *

(3) Isra 'eeliyyat Narrations of Jewish origin.

13

Preface to the Revision

< A-

Book of Allah and the authentic Sunnah of I (is Messenger
l=. may be relied and depended upon. It is from Allah that
we seek help and it is He in Whom we place our trust; there
is no help and no power except in Allah, the All-Powerful,
the Most Wise, the Most High, the Almighty.

7. In some instances, we have referred back to the original
manuscript in order to verify the wording of a hadeeth
from its source. In some cases, the author has combined
two narrations of the same hadeeth together and so where
this has occurred, we have noted it and separated the two
narrations, placing our own words between brackets, i.e.,
(and in another narration...) and we have also identified the
source of the addition in the footnotes.

8. We have written the Qur’an ic Verses in the Uthmuni script,
in conformity with the copy of the Qur'an published by Al-
Madinah Al-Munawwarah Printing Complex.

9. Wc vowel ised the words of many of the ahadeeth in the
book and, in addition, the poetic verses, wherever possible.

10. We mentioned the meters of the poetic verses between
parentheses.

11. We explained the meanings of some difficult or obscure
words, relying on dictionaries, books containing ghareeh <n
ahadeeth and narrations and other sources.

12. We furnished a brief biography of the author, Hafiz Ibn
Katheer though in reality, lie requires no introduction and
no description.

Finally, I ask Allah, Most High, to accept this humble work

from us and to acknowledge it as having been done purely and

sincerely with the aim of pleasing Him and to grant us and our

( 1 ) Chureeb: A hadeeth which is reported at one or more stages in its chain of
narrators by a single narrator.

14

Preface to the Revision

brothers, who assisted us in the production of this book, pardon
and forgiveness in religious and secular matters. In addition,
we ask Mini that He include this work in the weight of our good
deeds on the Day of Resurrection - a Day on which neither
wealth nor sons will benefit anyone - except for those whom
Allah has blessed with pure hearts.

And our final declaration is that all praise and thanks are due
to Allah, and we invoke blessings and peace upon Prophet
Muhammad and upon all his righteous family and Companions
until the Day of Reckoning.

Yoosuf Al-Haj j Ah mad,

The humble slave of Allah.

Damascus. Ash-Sham (Syria).

2 nJ of Dhul-Hijjah, 1428A.il.

Verily, all priise and thanks arc due to Allah. We seek His
aid and we ask forgiveness of Him. We seek refuge with Allah
from the wickedness in ourselves. Whomsoever Allah guides,
there is none who can misguide him and whomsoever He sends
astray, there is none who can guide him. 1 bear witness that
none is worthy of worship except Allah and that Muhammad is
His slave and His Messenger. He sent him with guidance and
the true Religion and with the light (of truth), the admonition
and wisdom, at a time when no Messengers were sent for a
long period, when there was little religious knowledge and the
people had gone astray, when the Hour was drawing nearer.
Whoever obeys Allah and His Messenger has followed the
right course, while whoever disobeys Allah and 1 1 is Messenger
erred from it and gone far astray. To proceed:

The book Al-Bidayah ( The Beginning ) by the Hafiz , the Imam,
the scholarly critic, I bn Katheer is an incomparable work

16

Publisher s Preface

: ■»

regarding the study of the events and their chronological order,
the knowledge of which he strove hard to acquire. He began
by describing the start of creation - from the creation of the
Throne and the Kursi and the heavens and the Earth and all that
is in them and all that lies between them, such as the angels,
the jinn and the devils and he described the manner of Adam’s
creation Wffl. He recounted the stories of the Prophets and the
events that took place therein, up to the times of the Children
of Isra’ccl and the Days of Ignorance, which ended with the
advent of the final Prophet. Muhammad Then he gave a
detailed description of his life and what happened after that, up
to the time in which he, lived. 1 le then wrote a separate volume
called An-Nihayah Fil - Fitan Wal-Malahim (The Ending With
Trials and Great Battles).

Furthermore, Allah inspired us to undertake the noble task of
making this book easily accessible to both the students and the
scholars and then to translate it into several languages, by Allah’s
Permission.

1 suggested to my brother. Yoosuf Al-Hajj, the necessity
of s ummarizi ng this book in a suitable manner, through the
omission of unbeneficial repetition, weak ahadeeth, lengthy
poems, etc. I am thankful to brother Yoosuf for assembling a
team that consisted of Abdul Malik Wadih, Abu Muslim Al-
Jaza’iri, Muwaffcq Khaleel Hammad, and himself. Darussalam
funded the entire project, paying each team member for his
contribution and work. After they completed their portion of
the project, the work then went lit rough numerous people in
the Research Division of Darussalam, who meticulously went
through the work, adding and subtracting materials. After this,
the project went through another round of editing of the Arabic
material before it was sent to the translation department. The

17

Publisher ,V Preface

/

translation was then checked for accuracy and then sent for
editing, resulting in the final project that you see before you. All
praise and thanks be to Allah for allowing us to produce such a
classical work for the first time in the English language.

O Allah! We ask that You bless us with sincerity and success
and that You spread goodness through our hands.

‘Abdul Malik Mujahid.

Jumadal-Oola 1431 A.H.

In the Name of Allah, the Most Beneficent, the Most Merciful

He is the Shaikh, the Imam , the Hafiz, imaduddeen Abul Fida'
Isma’eel I bn ‘Umar I bn Katheer Ibn Daw* I bn Katheer I bn
Dir', originally Al-Busrawi, then Ad-Dimashqi Ash-Shali ' i.

He was born in Mijdal, a village on the outskirts of Busra, in
the year 701 A.H,, where his father was a khateeb . (l)

In the year 706 A.H. , he moved to Damascus where he studied
Islamic Jurisprudence (fiqh) under Shaikh Burhanuddeen
Al-Fazari and others, lie married the daughter Al-Hafiz AI-
MS zzi and reported many traditions from him. He delivered
formal legal verdicts, was a teacher and debated with other
scholars. He was a leading scholar of Islamic Jurisprudence,
tafseer and Arabic grammar, in addition to which he applied
himself assiduously to the study of rijal i2) and weaknesses or

(!) Khateeb: The one who delivers the Friday sermon (khutbah) in the
mosque.

(2) Kijal: Literally man: here it is used to refer to the narrators of ahacketh.

19

Biography of A l- Hafiz l bn Katheer

s - ±

discrepancies in ahadeeth.

He was appointed as head of Uinm As-Salih School and At-
Tankaziyyah School, after Adh-Dhahabi.

Adh-Dhahabi referred to him in the explanatory notes of
Tabaqat Al-Huffaz, and in Al- Mu 'jam Al-Mukhtass lie said:
“He is a sound scholar of Islamic Jurisprudence, a verifier of
hadeeth, a scholar of tafseer and a critic. He has written many
beneficial works.”

Among his written works are

1. At-Takmee! Fee Ma ‘rifatith-Thiqat Wal-Majaheel (The
Complete Book of Criticism and Praise and Knowledge of
the Trustworthy Reporters and the Unknown Reporters). It
combines Kitcib ut-Tahdheeb and Al-Meezan and consists
of live volumes.

2. Jami ‘ Al-Masaneed Was-Siman Al-Hadi Li- Aq warn Sunan
(The Combined Musnads and the Si man Which Guide to
the Most Precious Sunan)', this is said to be one of I bn
Katheer’s finest works in the field of hadeeth and it is one
of the last books that he wrote, though not the very last one.
He died before completing it - may Allah have mercy on
him. In it, he combined the musnads of Imam Ahmad. AI-
Bazzar, Abu YaTa and Ibn Abi Shaibah with the Six Books.

Shaikh Muhammad Abdur-Razzaq Hamzah said in the
introduction to the book Al-Ba'ith Ai-Hatheeth :

His lineage, his birth, his teachers and his upbringing fl> :

(1) Quoted from Al-Manhai As-Sufi [ Val-Muskiwa Ba d Al-lt'qft by the fa-

21 )

Hingmphy ofAl-llufiz Ibn Katheer

‘Imaduddeen Abul Fida* Isma‘eel Ibn Ash-Shaikh Abu Hafs
Shihabuddecn ‘Umar- the khateeh of his village - Ibn Katheer
Ibn Daw' Ibn Katheer Ibn Dir Al-Qurashi, originally from Al-
Busrawi, then Ad-Dimashqi.

His birth , his upbringing and his education:

He was born in Mijdal, a village on the outskirts of the city
of Busra. to the east of Damascus, in the year 701 A.H. llis
father was a khateeh: he died in the year 705 A.H., when Ibn
Katheer was just four years old. He was then brought up by
liis brother. Shaikh Abdul Wahhab, from whom he learned the
fundamentals of Islamic Jurisprudence.

Then he moved to Damascus in the year 706 A.H., when
he was six years old. There he studied Islamic Jurisprudence
under the tutelage of Shaikh Burhanuddecn Ibraheem Ibn
A bd u r- Rail in an Al-Fazari, better known as Ibn Al-Firkaah
(d. 729 A.H.). In Damascus he learned from ‘ Eesa Ibn Al-
Mut*im and from Ahmad Ibn Abi Talib. better known as
Ibn Ash-Shihnah and A 1-Ha j jar, who lived for more than a
hundred years (d. 730 A.H,). He also learned from Al-Qasim
Ibn ‘Asakir, * (l) 2 from Ibn Ash-Shcerazi, Ishaq Ibn Al-Amidi
and Muhammad Ibn Zarad. He also attended the lectures of
Shaikh Jamaluddeen Yoosuf Ibn Az-Zaki Al-Mizzi, the author
of Tahdheeb AI-Kamal and Atrqf Al-Kutub As-Sittah. who died

mous historian, Abul Mahasin Jamaluddeen Yoosul'Ibn Saifuddcen, bet-
ter known as Ibn Taghri Bardi Al-Atabki Az-Znhiri, the author of An-
Nujoom Az-Zahirah Fee Akhbttri Misr Wat-QaUirah {8 1 2-874 A.H.)

(1) He is Baha’uddeen Al-Qasim Ibn Muzaffar Ibn ‘Asakir. He died in the
year 723 A.H.

(2) He is Ishaq Ibn Yahya Al-Amidi, the Shaikh of the Zahiri movement. He
died in ihe year 723 A.H,

21

Hiofiraphy of Al-llujiz Ihn Katheer
/ A ■ 1 s

in the year 724 A. 1 1. He benefited greatly from his association
with him and married his daughter. He also learnt and benefited
greatly from Shaikh Al-Islam Taqiyuddecn Ibn Taimiyyah (d.
728 A. II.) with whom lie kept company and whom lie loved
dearly. In addition, lie studied under die Shaikh, the Hafiz and
historian. Shamsuddecn Adh-Dhahabi Muhammad Ibn Ahmad
lbn Qayimaz (d. 748 A. II.). In Egypt, he was endorsed by Abu
Moosa Al-Qarali. AI-Husaini, Abul-Fath Ad-Dabboosi, ‘Ali
lbn ‘Umar Al-Wani, Yoosuf A 1-K.hatani and others.

Al-llafiz Shamsuddecn Adh-Dhahabi said in A!- Mu ‘jam
Al-Mttkhtass: “(He was) the imam , the muhaddith , the mufti
(deliverer of legal verdicts), the outstanding scholar of Islamic
Jurisprudence and tafseer: he wrote many valuable works."

Af Hafiz Lbn 1 1 a jar said in Ad-DurarAI-Kaminah : “He worked
on ahacfecih , studying their texts and their chains of narrators
and he had a phenomenal memory and was a good-humored
man.” During his lifetime, his written works spread throughout
the lands and the people benefited from them after his death,”'"

As-Suyooti commented on this, saying. “(He was) a reliable
source of ahadeeth know ledge, of their authenticity or weakness,
of the various sources from which they were reported and of
their rijal and their strength or weakness...”

The renowned historian, Abul-Mahasin Jamaluddecn Yoosuf
Ibn Satfuddcen, better known as Ibn Taghri Bardi Al-Hanali
said in his book Al-Manhal As-Safi Wal-Mustawfa Ba'd Al-
Wafi; “(lie was) the Shaikh, the imam, the most erudite,
Tniaduddecn Abul-Fida’... lie was constantly occupied and
tireless in writing, compiling, categorizing, studying, narrating
ahadeeth and authoring. He possessed huge knowledge of

1 1 ) See: Ad-Dumr Ai-Kantinah Fci ■ A 'van ,-U-Mi dh Kh-Thttmituth (1/218).

22

Biography of Al-Hafiz ihn Ktuheer
S T jt f ~ . . — ^

hadeeth . tafseer, Islamic Jurisprudence, Arabic language and
other subjects. I le delivered legal verdicts and he continued to
study until he died."

lie was renowned for his ability to correct and revise and he
was acknowledged as a leading historian, scholar of hadeeth
and tafseer and it was he who said,

“ The days pass us by, one after another,

Only driving onto the appointed times, while the eye watches,
And that youth which has gone will never return.

While this irritating old age remains. "

His Students:

The number of students who heard from I bn Katheer and
reported from him is great; they include Al-Hafiz 'Alauddccn
Ibn Hijji Ash-Shafi'i may Allah have mercy on him - who
said of him: “He had memorized more hadeeth texts than
any other scholar of our acquaintance and he was the most
knowledgeable of them regarding the authentication and
disparagement of narrations and their rijal. His contemporaries
and his teachers all acknowledged this. Every time I met him I
gained some benefit from him.”

Ibn Al-'lmad Al-Hanbali said in his book, 1 Shadharat Adh-
Dahab Fee Akhbari Man Dhahab : “(He was) the great Hafiz ,
‘Imaduddeen; he memorized At-Tanheeh and presented it in
the year 718 A.H. and he memorized Mukhtasar Ibn Al-Hajib.
He had a phenomenal memory and seldom forgot anything. He
had good understanding and was a scholar of Arabic language
who wrote average poetry." Ibn Habeeb said of him: “He
heard (from the scholars), he collected and authored and he

23

Biography of Al-liafiz ilm Katheer

, ; — ^

delighted the ears of his listeners with his words. I le taught and
he benefited (his listeners) and the pages of his legal verdicts
spread throughout the lands and he became famous for his
accuracy and his writing and editing skills.”

His Writings, Including Detailed Works and
Brief Treatises

1. Tafseer Al-Qur’an Al-'Azeem (Explanation of the Noble
Qur’an). 111 which is one of his most important works. It
is considered to be one of the best books of tafseer whose
author depended primarily for the interpretation of the
Verses of the Noble Book on the ahadeeth of the Messenger
of Allah (sail A Hah if ‘alaihi wa alibi \va sallam). It was
ordained by Allah that this great volume should become
accepted and spread throughout the Muslim lands.

2. Al-Bidayah Wan- Ni hay ah (The Beginning and the End):
Tli is is a highly estimable book and scholars through the
times have benefited from it and it has passed through the
hands of researchers in every comer of the large Islamic
world. In it he spoke of Earthly affairs, beginning with
the start of creation, touching on the lives of the Prophets
(alaihimuss-salatu was-salam) and speaking in depth and
at great length about the life story of the Messenger of Allah
(sail Atlahu 'alaihi wa alibi wa sallam ) and recording in
beneficial depth the period that followed the Prophet’s life,
from the era of the rightly- guided Caliphs and ending in the
year 767 A.H., with a description of the trials that would
appear before the Hour.

( I ) Popularly known as Tafseer Ihn Katheer.

24

liioi’rophv ofAl-Hufiz Ibn Katheer

— s

3. At-Takmeel Ma'rifali Ath-Thiqal Wal-Majaheel (The
Complete Book of Criticism and Praise, and Knowledge
of the Trustworthy Reporters and the Unknown Reporters).
There is a version of it in Dar Al-Kutub Al-Misriyyah,
No. 24227, which is in two volumes, but it is incomplete.
(It combines Kitab At-Tahdheeb and Al-Meezan, which
consists of five volumes).

4. Jami ' Al-Masaneed Was -Simon A I- Uadi Li-Aqwam Simon
(The Combined Musnads and the Snnan Which Guide to
the Most Precious Sunan); this is said to be one of Ibn
Kathcer’s finest works in the field of hadeeth and it is one
of the last books that he wrote, though not the very last one.
He died before completing it - may Allah have mercy on
him. In it, he combined the musnads of Imam Ahmad, Al-

Bazzar, Abu Ya'la and Ibn Abi Shaibah with the Six Books.
(0

5. Tahaqat Ash-ShafT iyvah (The Levels of the ShafPi Scholars).

An evenhanded estimation of the ShafPi scholars, including
a description of the virtues of Imam Ash-ShafPi.

6. Takhreej Ahudeeth Adi 1 1 ah Ai-Tanbeeh Fee Fiqh Ash-
Shafi 'iyvah ( Takhreej of the Ahadeeth of "Adillah At-
Tanbeeh" in Shall 4 Jurisprudence).

7. Takhreej Ahadeeth Mukhtasar Ibn Al-Hajib ( Takhreej of
the Ahadeeth in the original version of Mukhtasar Ibn Al-
Hajib ); this was published recently with an authentication
by Al-Kubaisi and published in Makkah.

8. Sharh Saheeh AI-Bukhari (Explanation of Saheeh Al-
Btikhari); unfortunately, it is incomplete.

( I ) The Six Books: Saheeh AI-Bukhari, Saheeh Muslim, Stman Abi Dawood,
Swum At-Tinnullu, Sunan Ibn Majab and Snnan An-Nasa 7.

25

Biography of At- Hafiz thn Katheer

9. Al-Ahkam Al-Kuhra (The Major Rulings); sadly, lie did not

complete it, reaching as far as the topic of Hajj.

10. Ikhtisar 'Uloom Al-Hadeeth (An Abbreviated Hook on the
Science of Hadeeih)\ it was published in Makkah in the year
1358 A.H., with an authentication by Shaikh Muhammad
‘Abdur-Razzaq Hanizah and an explanation by Shaikh
Ahmad Shakir and it was printed in Cairo in tiie year 1355
A. 1 1. Al-Hafiz Ibn Ilajar Al-'Asqalani said of it. “It contains
many benefits.”

1 1 . Musnad Ash-Shaikhain (Musnad of the Two Shaikhs ■ i.e.
Abu Bakr and ‘Umar - may Allah be pleased with them
both).

12 & 13. As-Seerah A n-Nabawiyyah ( Biography of the Prophet
&) - a full version and a summarised one. He mentioned it
in his Tafsecr, in the explanation of Soorah Al-Ahzab, in the
story of the Battle of the Trench. The summarised version
was printed in Egypt in the year 1358 A.H. and was entitled
Al-Fmool Fikhtisar Seerah Ar-Rasool (Summarised
Chapters of the Biography of the Messenger

14. Al-Muqaddimat Fee Usool Al-Fiqh (Introductions to
the Science of Usool Al-Fiqh [the Principles of Islamic
Jurisprudence]). It was referred to in the summary of
Muqaddimah Ibn As-Salah.

15. Mukhtasar Kitab Al-Madkhal Ha Kitah As -Si man Lil-
Baihaqi (Abbreviation of The Introduction to the Book of
the Swum by Al-Baihaqi).

16. fiisalah FH-Jihad (A Treatise on Jihad), which is available
in print.

26

Biography of At -Hafiz Ihn Katheer

s "■ \

His Death

The author of Al-Manhal As-Sqfi said: “He diet! on Thursday,
the 26 lh of Sha'ban, in the year 747 A.H., aged seventy-four
years."

Al-IIafiz Ihn Hajar said: “He had become blind in the latter
years of his life, may Allah have mercy on him and be pleased
with him."

The Shaikh . the Imam, the scholar, the most erudite, Abu I
Fida’ imaduddeen Isma‘cel - may Allah have mercy on him ■
said: “All praise and thanks be to Allah, the First and the Last,
Az-Zahir, Al-Batin, Who has complete knowledge of all things.
He is the First, because there was nothing before Him and l ie
is the Last, because there will be nothing after Him. He is Az-
Zahir, because there is nothing above Him and He is Al-Batin,
because there is nothing below Him. He is the Eternal. Who is
continuously and permanently present with all of His perfect
and complete Attributes, forever, without end and without
interruption. He is Aware of even the crawling of a black ant
on a solid rock on a dark night, and He knows the exact number
of the grains of sand. He is the Sublime, the Greatest, Who
created everything and ordered them in due proportions. He
erected the heavens without any supports and adorned them
with the shining heavenly bodies and He placed therein a lamp
(the sun) and a luminous moon. Above them He created an
elevated seat, which is wide, domed and circular and that is the
Mighty Throne, which has legs borne by noble angels known

28 Author's Preface

S'}* i

as the Karoobiyyoon (,> - may the Blessings and Peace of Allah
be upon them all. They sing Allah’s praises and glorify Him.
Likewise, all corners of the heavens are filled with angels
and every day seventy thousand of them arrive in Al-Bait Af-
Ma'tnoor (2) in the Seventh Heaven. When they leave it after
completing their saying la ilaha iUallah, praise, glorification,
prayers and greetings etc., they never return to it (but always a
fresh batch comes). He placed in the Earth rivers and streams
for the animals and lie placed therein tall mountains and
blessed them, and provided nourishment of every kind for
mankind and their livestock both in summer and in winter.

He began the creation of man from clay and lie made his
offspring from his semen, composed of worthless water, in a
safe lodging (womb). Then I Ic fashioned him in due proportion,
and breathed into him the soul (created by Allah for that person),
and He gave him hearing (ears), sight (eyes) and hearts, after
lie had been nothing to be mentioned and He honored him with
knowledge and teachings, lie created Adam *y., the father of
the mankind, fashioned his body and breathed into it His Spirit.

I le made the angels prostrate before him and created from him
his spouse. Eve, the mother of the mankind for his company. 1 le
placed them in His Paradise and showered II is Blessings upon
them. Then, in His Wisdom, lie sent them down to the Earth
and 1 le produced from them numerous men and women and in
His infinite Wisdom, He made some of them kings and others
subjects, some of them poor and some of them wealthy, some
of them free and some of them slaves. He made them reside
in all corners of the Earth, throughout the length and breadth
of it. He made them in generations, succeeding one another

( 1 ) Karoobiyyoon: The most exalted among the angels.

(2) A! -Bail A l- Mo ‘mnttn The house in the Seventh Heaven where the angels
congregate daily Its offer prayers.

29

Author's Preface

/ \

until the Day of Reckoning, when they will be presented to
their Lord, the All-knowing, Most Wise. I le blessed them with
rivers in all the lands. These rivers varied from large to small,
according to the needs of the people. He caused springs and
wells to flow for them. He sent them raine loads and brought
forth for them all manner of plants and fruits and gave them
all that they requested: And if you count the blessings of
Allah, never will be able to count them. Verily, man is indeed
an extreme wrongdoer, a disbeliever (an extra ingrate who
denies Allah's Blessings by disbelief, and by worshipping
others besides Allah, and by disobeying Allah and I lis Prophet
Muhammad. He gave you of all that you asked for. » (Soorah
Ihraheem 14:34). Glorified be He, the Most Generous, the
Self-Sufficient, Most Forbearing. One of the greatest blessings
which He bestowed upon them after He created them, gave
them provision, made the path easy for them and gave them
speech was that He sent Messengers to them and revealed to
them Scriptures which made clear what He had made lawful
and what He had made unlawful, His communications, His
Rulings and details of everything from the beginning until the
return to Allah on the Day of Resurrection. The happy man
is the one who believes in these communications and submits
to them and complies with His Commands and extols His
Prohibitions. Such a person succeeds in attaining eternal bliss
and will avoid the abode of the rejecters in Hell, where Az-
Zaijijoom ,u is located, along with hameem and a painful
punishment.

[ praise Him abundantly with pure and blessed praises, filling
the expanses of the Earth and the heavens for all time until the

( 1 ) Az-Zaqifoom: A bitter tree in 1 Id I, which has a bad smell and whose fruit
is die food of flic inhabitants of flic Fire.

(2) Hameem: A boiling hot drink given to the inhabitants of the Fire*

30

Author s Preface

= -s

Day of Resurrection, as befits Mis Great Majesty, His Eternal
Dominion and His Beneficent Countenance. I bear witness
that none is worthy of worship except Allah, Alone, without
partners, without offspring, without any female companion,
without peer, without minister, without adviser, without equal,
without rival and without sharer. 1 bear witness that Muhammad
is His slave and His Messenger. His beloved, 1 1 is KhaleeL 111
Al-Mustafa, 121 of Arab origin, the Seal of the Prophets, who has
been given the great Hawci of sweet water and who will be
permitted by Allah to intercede on behalf of the Muslims on the
Day of Resurrection. He will hold the banner which Allah will
send to Al-Maqam Al-Mahmood, 141 a banner under which all of
mankind will desire to gather, even Allah's Khateel , Ibraheem

- may Allah’s Blessings and Peace be upon him and all of his
brothers among the Prophets and Messengers and may He
be well pleased with all of his esteemed, noble and excellent
Companions, who are the best o I' till people after the Prophets.

In this book, I will record - with Allah's Help and Guidance

- what Allah, by His Strength and Power, makes easy for me
of the beginning of all created things, such as the creation of
the Throne and (he Kursi , , -' 1 2 3 4 5 the heavens and the Earth and all
that is in them and what lies between them, such as the angels,
the jinn and the devils, how Adam &S was created, the stories
of the Prophets and the events that surrounded them, up to the

( 1 ) Khaiee I: Friend, loved one.

( 2 ) Al-Mustafa: The Chosen One.

(3) At-Hawd : A vast pool or hike given to the Prophet ;s by Allah. The Believ-
ers will drink from it on the Day of Resurrection, after which they will
never feel thirsty.

(4) APMaqam At-Mahmood: The Exalted Station.

(5) Kursi: Foot-stool.

3 !

Authors Preface

<■ — . . <A» s

times of the Children of Isra’eel and the Jahiliyyah , (1) 2 which
ended with the coming of our Prophet, Muhammad M. We will
give details of his life story, as appropriate, thereby healing
hearts, quenching thirsts and banishing the ills of the sick. Then
we will report the events which followed that, up to the present
time. We will speak of the trials, the battles and the Signs of
the Hour. Then we will describe the Sending Forth and the
Gathering, the terrors of the Resurrection and its description,
including what will occur on that Day. Then we will describe
the Fire and after that, the Gardens (of Paradise), the good
things therein and other matters relating to this. We will also
mention what has been said regarding this in the Qur’an, the
Swmah, and the traditions accepted by the scholars.

We shall not mention the hra'eeliyyai ,2) except what is
permissible according to Islamic Law, i.e., which does not
contradict the Book of Allah or the Swmah of His Messenger
m. Such narrations are neither believed in nor rejected and we
will only mention those which contain details where all we
have is summary or names where our narrations do not supply
them, due to there being no benefit for us in providing them.
And we only mention them for the purpose of embellishment,
not with the intention of citing them as evidence or relying
upon them. We only depend upon and have confidence in the
Book of Allah and the authentic and sound narrations from the
Swmah of His Messenger^:. As for those narrations in which
there are some weaknesses, we have identified them. Allah is
the One from Whom we seek aid and upon Whom we depend
and there is no strength and no power except with Allah, the
Almighty, the Most Wise, the Most High, the Great. Allah says

( 1 ) Jahiliyyah: Days of ignorance.

(2) hra'eeiiyyat: Early literature of various types attributed by Muslim
scholars to Jewish and Christian sources.

32

Author's Preface

in His Book, Thus We relate to you (O Muhammad) some
information of what happened before. And indeed We have
given you from Us a Reminder (this Qur’an) ( Soomh Ta Ha
20:99). And Allah has recounted to His Prophet ^ information
from the past concerning the creation of all things and He has
mentioned the previous nations and what He did to His Awliya ’
and what He caused to befall His enemies. The Messenger
of Allah M conveyed all of this clearly to his people and in
each chapter, we shall narrate what has come to us from him
M following the relevant Qur’anic Verses. He informed us of
what we need to know in this regard and ignored matters of no
benefit. We will only mention a few of such tilings in brief and
we shall point out what is true in them and accords with our
information and whatever contradicts that, we shall hold to be
rejected.

As for the hadeeth narrated by Al-Bukhari in his Saheeh, on
the authority of ‘Abdullah Ibn ‘ Am r Ibn Al-‘As 4b, in which it
is stated that he said: The Messenger of Allah % said, “Convey
from me even a single Verse. You may relate from the Children
of isra’eel without objection. (Relate from me and do not tell
lies about me). If anyone deliberately tells a lie against me
let him prepare his seat in the He! Hire.” (1) This refers to the
Isra’eeliyyat on whose authenticity we offer no opinion, for
we have nothing with which to confirm or refute them. So it
is permissible to relate them for the purpose of reflection and
contemplation and that is what we have done in this book. As
for those narrations whose authenticity is confirmed by our
sources, there is no need to relate them, since we may suffice
ourselves with what we have (in the Qur’an and Sunnah). As for
those narrations whose falsehood is established by our sources,
they are rejected and it is not permissible to relate them, unless

(1 ) Narrated by Al-Bukhari (3461 ). See also Al-Musnad (3/46),

33

Author’s Preface

< — --Wr±

ii is with the intention of pointing out that they are false and
rejected. And since Allah - all praise and thanks be to Him
has sufficed us with His Messenger, Muhammad, against
the need to avail ourselves of all other sources and with His
Book against the necessity of referring to all other Scriptures,
we will not resort to what is in their hands for information,
when we know that it contains confusion, mixed-up facts, lies,
fabrications, distortions and substitutions and in addition to all
that, deletions and alterations.

That which wc require has been made clear to us by our
Messenger, and he has explained it and elucidated it - some
know it, while others are ignorant of it - as ‘Ali Ibn Abi Talib
4 - said: “The Book of Allah contains information about what
occurred before you and tidings about what will occur after
you and rulings on what lakes place among you; and it is
true, not a thing to be taken lightly. If any tyrant or oppressor
who abandons it, Allah will destroy him and if anyone seeks
guidance from any other source, Allah will cause him to go
astray.” ,l) And Abu Dharr 4? said: “When the Messenger of
Allah ^ died, no bird flapped its wings in flight except that he
had taught us some knowledge about it .” l2)

Al-Bukhari said in the Book of the Beginning of Creation: It
was reported on the authority of Tariq Ibn Shiliab that he said:
1 heard ‘Umar Ibn Al-Khattab 4^ saying, “The Messenger of
Allah M stood up among us for a long period and informed us
about the beginning of creation (and talked about everything in
detail) till he mentioned how the people of Paradise will enter
their places and the people of Hell will enter their places. Some

( 1 ) This is a weak hadeeth narrated by At Tirtntdhi (2906) and by Ahmad
(706).

(2) This is an authentic hadeeth narrated by Ahmad (20854),

34

Author s Preface

— v«. »

remembered what he had said, and some forgot it.” (11

Imam Ahmad lbn Hanbal reported in his A iusnad, on the
authority of Abu Zaid AI-Ansari that he said: "The Messenger
of Allah Ik led us in the Fcijr prayer, then he ascended the pulpit
and he delivered a sermon to us until midday, then he descended
and offered the Znhr prayer. Then he ascended the pulpit once
again and delivered a sermon to us until it was time for the
‘Asr prayer. Then he descended and offered the 'Asr prayer.
After that, he ascended the pulpit once more ami delivered a
sermon to us which lasted until the sun set. In these sermons,
he spoke to us about what had been, what was (at that time) and
what would be (in the future) and the most knowledgeable of
us (regarding these things) was the one with the best memory.”
t2t Muslim also recorded it in his Saheeh, with a different
chain, narrating on the authority of Ya'qoob lbn Ibraheem Ad-
Dawraqi and Hajjaj lbn Ash-Sha'ir, who both reported on the
authority of Abu ‘Asim Ad-Dahhak lbn Makhlad An-Nabeel.
who reported on the authority of ‘Azrah, who in turn reported
on the authority of ‘Ilba\ who in turn reported on the authority
of ‘Amr lbn Aklitab lbn Rfa‘ah AI-Ansari who reported it
from the Prophet >t . 1 2 (3)

Imam Ahmad reported on the authority of Abu Sa'eed Al-
Khudri that he said: "The Messenger of Allah delivered a
sermon to us after the ‘Asr prayer which lasted until sunset.
Some of us remembered it and others forgot it." l Affan said:
"I lainmad said: To the best of my recollection, he said: (it was
about) the events that would take place up until the Day of
Resurrection." Then he praised and thanked Allah and said,

( 1 ) Narrated by Al-Bukhari (3192),

(2) This is an authentic hadeeth narrated by Ahmad (2238 1 ).

(3 ) Narrated by Musi im (2892 ).

35

Author 's Preface

“Verily, (he life of this world is green and beautiful, and Allah
made you dwell in it generation after generation so that He
sees what you will do. Therefore, beware of the life of this
world and beware of women.” Then he reported the rest of the
sermon and he said: Then when it was sunset, he said, “Verily,
the likeness of what remains of the life of this world, compared
to what has passed of it, is as the likeness of what remains of
this day. compared to what has passed of it.” m

Then Imam Ahmad narrated on the authority of Abu Sa'eed
Al-Khudri 4-- that the Messenger of Allah 3 % led us in the 'Asr
prayer one day and then he stood up and delivered a sermon
to us which lasted until sunset; during this sermon, he did not
neglect to mention anything of the events which will occur up
until the Day of Resurrection. Some of us memorized it and
others forgot it. One of the things that he said was, "O people!
Verily, the life of this world is green and beautiful and verily.
Allah has made you dwell in it generation after generation so
that He sees what you will do. Therefore, beware of the life
of this world and beware of women.” Then he reported the
rest of the sermon and he said, “Then as the sun was about
to set, he said, “Verily, what remains of the life of this world,
in comparison with what has already passed of it is like what
remains of this day. in comparison with what has already passed
of it." 1 2 -’ This is what has been recorded and Allah knows better.

( 1 ) This is a weak hadeeth narrated by Ahmad (10759).

(2) This is a weak hadeeth narrated by Ahmad (1 1 193); in its chain of nar-
rators is one ‘All Ibn Zaid Ibn Jud'an, of whom Ahmad and ibn Ma'cen
said, “He is not strong (i,e., he is weak).”

Ike ( /realign O^t/ie

^ /**S J y*S /—\

7kn l /uy (he /\ursi / /{i-E/Ui^C t kc
Elat s' au rut i( (ke Eelrtk

Chapter On The Words of Allah, Most High:
{Allah is the Creator of all things... )

Allah, the Most High, says in His Noble Book: Allah is the
Creator of all things and He is the Wakee I (Trustee, Disposer
of affairs. Guardian, etc.) over all things 1 (Soar ah Az-Zumar
39:62). So everything besides Allah was created by Him, is
under His Dominion and His Disposal, and was brought into
being, having previously not existed.

The Throne, which is the ceiling of all created things, including
everything that lies beneath the Earth and all that exists between
it and the Throne - whether animate or inanimate - all of it
is His Creation, His Kingdom, His slaves and all are under

— -V-

37

. ( Description of the Creation of the Throne, the

S

His Subjugation and His Power and they arc subject to His
Disposal and llis Will. { He it is Who created the heavens
and the Earth in six days and then rose (istawa) over the
Throne. He knows what goes into the Earth and what
comes fortli from it, and what descends from the heaven
and what ascends thereto. And lie is with you wheresoever
you may be. And Allah is the All-Seeing of what you do. )
( Soorah Al-Hadeed 57:4).

The scholars of Islam, without exception, are in complete
agreement - and no Muslim has the slightest doubt of this -
that Allah created the heavens and the Earth and all that lies
between them in six days, as proven by the Noble Qur’an. But
they differed as to whether these days tire like Earthly days,
or whether each day is equivalent to a thousand years of what
you reckon. ,h In this matter, the scholars tire divided into two
camps, as we have made clear in the tafseer of this Verse and
we shall explain this in the relevant place.

They also differed regarding the question of whether or not
there existed any creation before the formation of the heavens
and the Earth. Some groups among the rationalist theologians
supported the idea that nothing existed before them and that
they were created from absolute nothingness. Others said that
no. before the creation of the heavens and the Earth there were
other creations; and they based this claim on the Words of Allah,
Most I ligh, ^ And He it is Who has created the heavens and
the Earth in six days and His Throne was over the water.
) (Soorah Hood 11:7). In the hadeeth narrated by ‘Imran Ibn
Husain it was slated that “Nothing existed before Allah and His
Throne was over the water. He wrote everything in the Tablet.

{ I ) See Soorah Al-Hajj 22:47.

3X

.1 Description of the Creation of the Throne, the

,

then He created the heavens and the Earth.” <n

These people disagreed regarding which of (hem was created
first:

Some said that the Pen was created before all of these things
and this was the preferred view of I bn Jareer At-Tabari. Ibn
Al-Jawzi and others. Ibn Jareer said: “After the Pen, the fine
clouds, and after it, the Throne.” They cited as proof for this
the Inulceth narrated by Imam Ahmad, Abu Dawood and At-
Tirmidhi, on the authority of ‘Ubadah Ibn As-Samit «&>, who
said: The Messenger of Allah said, “The first thing that
Allah created was the Pen, then He said to it, ‘Write.’ In that
very hour all that was to occur (was written) up to the Day
of Resurrection.” ( -’ This is the wording of Ahmad’s narration
and At-Tirmidhi said of the hadeeth , “(It is) hasan-saheeh-
ghareeb."

The opinion of the majority of scholars, according to what
has been transmitted by Al-Hafiz Abul-‘Ala’ Al-Hamdani and
others, is that the Throne was created before that and this is what
was narrated by Ibn Jareer * 2 (3) via Ad-Dahhak, on the authority
of Ibn 'Abbas 4®, as proven by the hadeeth narrated by Muslim
in his Saheeh y in which it was reported on the authority of
‘Abdullah Ibn ‘Amr Ibn AI-‘As that he said: I heard the
Messenger of Allah say, “Allah ordained the measures of
the creation fifty thousand years before He created the heavens
and the Earth - while 1 1 is Throne was over the water.” (4) They

{ 1 ) The takhreej lias already been given.

(2) This hadeeth has been narrated authentically due to oilier supporting
narrations {saheeh lighairihi); it was narrated by Ahmad in his A fttsttad
(22705).

(5) Narrated by Ibn Jareer in his Tareekh (1/39).

(4) Narrated by Muslim in the Book of AI~Qadar\ in the Chapter: The Ex-

3 ‘)

.1 Description of the Creation of the Throne, the

said that this taqdeer was His writing of the measures with the
Pen. This hadeelh proves that this took place after the creation
of the Throne, so it is confirmed that the creation of the Throne
preceded that of the Pen, with which the measures were
written and this is the opinion of the majority of scholars.
The hadeeth of the Peti must therefore be understood to mean
that it was the first of the created things in this world and this
is supported by the narration of Al-Bukhari, on the authority of
‘Imran Ibn Husain that he said: The people of Yemen said to
the Messenger of A Halt jt, “We have come to you to leant the
Religion and to ask you about the beginning of this universe.”
The Prophet & said: “There was Allah and nothing else before
Him...” tl) In another narration, he said, “There was nothing
else with Him...” <2) In a narration transmitted elsewhere, it
was reported that he said, “1 1 is Throne was over the water and
He wrote everything in the Record; and He created the heavens
and the Earth.” ,3! In another version, it was reported that he
said, “Then He created the heavens and the Earth." 14 ' They
asked him about the beginning of the creation of the heavens
and the Earth and that is why they said: “We have come to
you... to ask you about the beginning of this universe.” So he
answered only what they had asked, which is why he did not
inform them about the creation of the Throne.

Section Regarding What Has Been Said
Concerning the Description of the Creation of

change of Arguments Between Adam and Moosa (Peace Be Upon Them).

( 1 ) Narrated by Al-Bukhari, in the Book of the Oneness, Uniqueness of Allah
(7418),

(2) I have not found this wording in Al-Bukhari 's Sahceh or anywhere else.

( 3 ) The takhreej for this- hadeeth lias a I ready been given .

(4) The takhreej for di is hadeeth has already been given.

40

A Description of the Creation of the Throne , the

the Throne am! the Kursi

Allah, Most High, says,

{O wner of high ranks and degrees, the Owner of theThrone>
(Soorah Ghafir 40: 1 5)

He, Most High, says,

{ So Exalted be Allah, the True King, La ilaha ilia Muwa
(none has the right to be worshipped but He), the Lord of the
Supreme Throne! (Soorah Al-Mu 'mi noon 23: 1 1 6)

He, Most High, says,

{ Allah. La ilaha ilia Huwa (none has the right to be worshipped
but lie), the Lord of the Supreme Throne! ) (Soorah An -Nam l
27:26)

He, Most High, says,

( And I le is Oft-Forgiving, full of love (toward the pious who
are real true believers in Islamic Monotheism). Owner of the
Throne, the Glorious ) (Soorah Al-Burooj 85:14,15)

He, Most High, says,

{ The Most Beneficent (Allah) Islawa (rose over) the (Mighty)
Throne (in a manner that suits His Majesty) ) (Soorah To Ha
20:5)

He, Most High, says in a number of Verses of the Qur’an,

{ And then He Istawa (rose over) the Throne (really in a
manner that suits I Ms Majesty) ) (Soorah Al-A ‘raf 7:54)

{ Those (angels) who bear the Throne (of Allah) and those
around it glorify (he praises of their Lord, and believe in Him,

41

A Description of the Creation of the Throne, the

d —UP

and ask forgiveness lor those who believe (in the Oneness
of Allah) (saying). “Gur Lord! You comprehend alt things in
mercy and knowledge. . {So or ah Ghafir 40:7)

He, Most High, says,

And eight angels will, that day, bear the Throne of your Lord
above them (Soorah Al-Haqqah 69: 1 7)

l ie. Most High, says,

5 And you will see the angels surrounding the Throne (of
Allah) from all round, glorifying the praises of their Lord
(Allah). And they (till the creatures) will be judged with truth,
and it will be said. “All praises and thanks be to Allah, the Lord
of the ‘A lame en (mankind, jinn and all that exists)." (Soorah
Az-Zumar 39:75)

In the supplication against distress narrated in an authentic
hacleeth, it was said: “None has the right to be worshipped
except Allah, the Great, the Most Forbearing. None Iras the
right to be worshipped except Allah, the Lord of the Noble
Throne. None has the right to be worshipped except Allah, the
Lord of the heavens and the Lord of the Earth, the Lord of the
Noble Throne.”

it has been established in an authentic hadeeth in Saheeh Al-
Bukhari from the Messenger of Allah % that he said: “When
you ask Allah for Paradise, ask for Al-Firdaus, because it is the
highest and best place in Paradise and above it is t lie Throne of
the Most Beneficent.” * (2)

( ! ) Narrated by A I- Bukhari in the Book of Invocations (6346) and by Muslim
(2730).

(2 ) Tliis is an excerpt from a hadeeth narrated by Al-Bukhari, on the authority
of Abu I lurairah , in the Book of Jihad and Military Expeditions (2790).

42

A Description of the Creation of the Throne, the

>

It has also been reported in one tradition that “The inhabitants
of Al-Firdaws listen to the groaning of the Throne and it is its
glorification and extolling of Allah.” t!) And that can only mean
that they are near to it.

It has also been authentically reported that the Messenger of
Allah & said: “The Throne of the Most Beneficent shook due
to the death of Sa‘d Ibn Mu'adh.” (2)

Al-Hafiz Ibn Al-Hafiz Muhammad Ibn ‘Uthman Ibn Abi
Shaibah wrote in his book " The Description of the Throne' on
the authority of one of the Salaf : L,) “The Throne was created
from a red ruby and the distance between its two sides would
take fifty thousand years to traverse.” We mentioned when
citing the Words of Allah, Most High, The angels and the
Rooh (Jibrael/Gabriel) ascend to Him in a day the measure
whereof is fifty thousand years 1 (Soorah AT Mo “arij 70:4) that
the distance between the Throne and the seventh Earth would
take fifty thousand years to traverse and its breadth is also fifty
thousand years.

Some of the rationalists have contended that the Throne is a
circular heaven that encompasses the world on all sides and
that is why they referred to it as the Ninth Heaven, the Starless
Heaven and Ai-Atheer (the Ether). But this is not good, because
it has been established that it has legs which are borne by the
angels and the heaven does not have legs, nor is it held and in

{ I > This was narrated on the authority of Jubair Ibn Murint. on the authority
of his father, who reported it on the authority of his grandfather.

( 2) Narrated by Al-Bukhari in the Book of Virtues (3803) and by Muslim in
the Book of the I'iriues of the Companions (2466).

(3) Salaf, The first three praised generations from the Companions ■ and
those that followed them (the Tabi'oonl and those that followed them
( A tha ' A t- Tabi 'een ).

A Description of the Creation of the Throne, the 43

.■ '

addition, it is above Paradise and Paradise is above the heavens
and there arc a hundred levels between each of its seven levels,
the distance between each of which is equivalent to the distance
between the heavens and the Earth. And the distance between
the Throne and the Kurs't is not the same as that between one
heaven and another. In addition, the word ‘A nth (Throne) in
Arabic refers to the throne of a king, as Allah says, ' And she
(i.e. the Queen of Sheba) lias a great throne... (Soorah An-
Nctml 27:23). It does not mean a heaven and none of the Arabs
understands it to mean that; and the Qur’an was sent down in
the language of the Arabs and so it is a scat, which has legs that
are borne by the angels and it is like a dome over the world
and the ceiling of creation. Allah, Most High, says, Those
(angels) who bear the Throne (of Allah) and those around it
glorify the praises of their Lord, and believe in Him, and ask
for forgiveness for those who believe (in the Oneness of Allah)
(saying), “Our Lord! You comprehend all things in mercy and
knowledge , ( Soorah Ghafir 40:7)

And He, Most High, says, and eight angels will, that day,
bear the Throne of your Lord above them (Soorah Al-Haqqah
69:17)

In the poetry of ‘Abdullah I bn Rawahah 4-- which he recited to
his wife, when she accused him of impropriety with his slave-
girl ( i Al-Bahr Al-Wafir'), he says:

‘7 bore witness that Allah’s Promise is true

And that the Fire is the abode of the disbelievers.

And that the Throne is above the water, floating.

And above the Throne is the Lord of the worlds.

And it is borne by noble angels.

44

I Description of the Creation of the Throne, the

s 'A< \

The angels of the (one true) Deity (who are) commanded. ”

This was recorded by lbn ‘Abdul-Barr and other scholars.

Abu Davvood narrated on the authority of Jabir lbn ‘Abdullah
that the Prophet t- said; "I was permitted to speak about one
of the angels of Allah, the Almighty, the All-Powerful, who
is one of the bearers of the Throne and (to tell you) that the
distance between his earlobe and his shoulder is a journey of
seven hundred years." (lt It was also narrated by lbn Abi “Asim
with this wording, “(The distance is) like that of a bird flying
for seven hundred years.” (:)

And it is reported on the authority oflbn ‘Abbas and Sa‘ccd
lbn Juba ir that they said regarding the Words of Allah. Most
High. Ilis Kursi extends over the heavens and the Earth,
and He feels no fatigue in guarding and preserving them. And
lie is the Most High, the Most Great (Soorah Al-Baqarah
2:255), “It means, Ilis Knowledge.” But what is known from
lbn ‘Abbas 4 is that he said, as reported by Al-Hakim in Al-
Mustadrak who said that it is authentic according to the
criteria for acceptance cited by A I- Bukhari and Muslim - “The
Kursi is the Footstool and no one is able to properly estimate
the Throne except Allah, the Almighty, the All-Powerful .” {i]

lbn Jarecr Al-Tabari said: Yoonus told me: I was told by
lbn Walib that he said: lbn Zaid said: My father told me that

( 1 ) This is an authentic hat teeth narrated by Abu Da wood, in The Hook of the
Sunnah (4727),

(2) In his explanation oi '-Soorah At-Haqqah (4/415), lbn Katheer attributed
ibis narration to \hn Abi Hatim and he said, “And this chain of narrators
is good.”

(3) This narration is authentic, though mawqoof (i.c, it can only be traced

back to lbn ‘Abbas not to the Prophet is). It was narrated by Al-I lakim

in Al-Mustadrak (2/310, No. 3116).

45

A Description of the Creation of the Throne, the

.

the Messenger of Allah % said, “In respect to the Kursi, the
heavens and the Earth are no more than seven dirhams thrown
into a shield.” m

Abu Dharr 4 * said: I heard the Messenger of Allah U saying,
“The Kursiyy in relation to the Throne is no more than a ring of
iron thrown into an open desert on Earth.” (21

Section: Regarding What Has Been Said
Concerning Al-Lawh Al-Mahfooz

It is reported on the authority of L Abdullah Ibn ‘Abbas «&• that
the Prophet -M said, “Verily, Allah created a Preserved Tablet
from a white pearl; its pages are made from a red ruby and its
Pen is light and its record is light. In each day, Allah has three
hundred and sixty moments in which He creates, sustains,
causes death and gives life, honors and humbles and does as
He wills.” w

Ishaq Ibn Bishr reported on the authority of Ibn ‘Abbas 4*
that he said: Verily, at the beginning of Al-Lawh Al-Mahfooz, it
is written: 'None has the right to be worshipped except Allah.
Alone. His Religion is Islam and Muhammad is His slave and
His Messenger, and so whoever has faith in Allah, believes in

( 1 ) This is an authentic hutketh narrated by Ibn Jareer At-Tnbari in his Taf-
xeer (3/10),

(2) This hadeelh is raised to die level of saheeh (authentic) by all of the
sources from which it was reported; it was narrated by Ibn Jareer At-
Tabari in his Tafseer (3/10), Sec also Silsilah Al-Afuuleeth As-Saheehah
by Shaikh Muhammad Nasiruddccn Al-Albani may A Mali have mercy
on him - (109).

(3) This is a weak hadeeth narrated by At-Tabarani in At-Kaheer ( 1 0/260. no.
10605).

46

■I Description of the Creation of the Throne, the

— — BEBK— SE-t

His Promise and obeys His Messengers, He will admit him to
Paradise.” He (Ibn ‘Abbas 4 ) said, “And A l- Law h Al-Mahfooz
is a tablet made from white pearl; its length is equivalent to
the distance between the heaven and the Earth, its breadth is
equivalent to the distance between the East and the West and
its edges arc pearl and ruby, its two sides are red ruby, its Pen
is light, its words are hung upon the Throne and its base is in
the lap of an angel.” 1,1

Anas Ibn Malik 4* and others from among the Sa l af said. ‘VI/-
Lawh Al-Mahfooz is on the forehead of Israfeel.” {2t

( 1 ) This is a wirmr/oo/narration and it is a baseless fabrication. In its chain of
narrators is one Ishaq Ibn Etisiir. who was known to be a liar and a fabrica-
tor of hadeeth.

(2) This is a weak hadeeth narrated by Ibn Jarcer in his Tafseer (30/140).

( AaMcr: l 1 hed Jins Been \iu{ ftyan/uut

* V—

<**! * /*> /

(he ( nendt'n At {/it’ / (etirens tint/ (he tni/ih

tillts

■(/{// Ihfd Lies Be/tceen l hem

Allah, Most High, says, All praise be to Allah. Who created
the heavens and the Earth. and originated the darkness and the
light, yet those who disbelieve hold others as equal with their
Lord (Soorah A I- An 'am 6:1)

He, the Most High, says. Indeed, your Lord is Allah, Who
created the heavens and the Earth in six days (Soorah A l- A ‘raf
7:54). This is repeated in a number of verses in the Qur'an.

Scholars of tajseer hold two different opinions regarding the
measure of these six days: The majority holds that they arc like
our (Earthly) days. It is reported on the authority of Ibn 'Abbas
4®, Mujahid, Ad-Dahhak and Ka'b Al-Ahbar that: “Every day
of them is equivalent to a thousand years of your reckoning.”

48

What Hus Been Said Regarding the Ovation of

This was narrated by Ibn Jareer and Ibn Abi Hatim and it was
the preferred view of Ahmad Ibn Hanbal in the book in wiiich
lie refuted the arguments of the Jahmiyyah. It was also the
preferred view of Ibn Jareer and a number of the later scholars
- and Allah knows better. Later, we shall present evidence to
support this opinion. Ibn Jareer narrated, on the authority ofAd-
Dahhak Ibn Muzahim and others, that the names of the six days
are: " Abjad , Hawwctz, Hutti, Kalemun , Sa ‘fas and Qarasht."
Ibn Jareer also reported three sayings relating to the first days,
lie narrated, on the authority of Muhammad Ibn Ishaq, that
he said, “The followers of the Torah say that Allah began the
creation on Sunday, while the followers of the Injeel say that
Allah began the creation on Saturday, while wc Muslims,
according to what has come to us from the Messenger of Allah
M. hold that Allah began the creation on Saturday,” And this
saying which is reported by Ibn Ishaq from the Muslims was
favored by a number of Shaft 7 scholars of Islamic Jurisprudence
and others. It was reported in a hadeeth on the authority of Abu
Hurairah that the Messenger of Allah ^ said: “Allah created
the soil (or clay) on Saturday.” (I)

Allah, Most High, says. He it is Who created for you all
that is on Earth. Then l ie istawa (rose over) toward the heaven
and made them seven heavens and He is the All-Knowing >
(Soorah AI-Bagarah 2:29)

He, Most High, says, Say (() Muhammad): “Do you verily
disbelieve in Him Who created the Earth in two days and you
set up rivals (in worship) with Him?” That is the Lord of the
'Alaineen (mankind, jinn and all that exists). He placed therein
(i.e. the Earth) firm mountains from above it. and He blessed

(!) Narrated by Abu Da wood in the Description of The Day of Judgment.
Paradise And ! tell (2789), by Ahmad (8141) with similar wording.

J p\'+-mcCpKCj’2. 1^5 1 -f

49

fv •

117/of Has Been Said Regarding the Creation of

, '-Hr-

it, and measured therein its sustenance (for its dwellers) in four
days equal (i.e. all these four days were equal in the length
of time), for all those who ask (about its creation). Then He
istuwa (rose over) toward the heaven when it was smoke, and
said to it and to the liarth: “Come both of you willingly or
unwillingly.” They both said: “We come willingly." Then He
completed and finished from their creation (its) seven heavens
in two days and He made in each heaven its affair. "And We
adorned the nearest (lowest) heaven with lamps (stars) to be an
adornment as well as to guard (from the devils by using them
as missiles against the devils). Such is the Decree of Him the
\1I-Mighty, the All-Knowing" ( Soorah Fussilat 41:9-12) This
proves that the Earth was created before the heavens, because it
is like a foundation for the structure, as Allah, Most High, says,

Allah, it is He Who has made for you the Earth as a dwelling
place and the sky as a canopy, and has given you shape and
made your shapes good (looking) and has provided you with
good things. That is Allah, your Lord, then blessed be Allah,
the Lord of the ‘Alameen (mankind, jinn and all that exists) )
(Soorah Ghafir 40:64)

He, Most High, says, I lave We not made the Earth as a bed?
And the mountains as pegs? (Soorah Att-Naba ' 78:6,7) - up
to His Words, l - And We have built above you seven strong
(heavens). And have made (therein) a shining lamp (sun) )
(Soorah An-Naba ' 78: 1 2, 1 3)

He, Most High, says, Have not those who disbelieve known
that the heavens and the Earth were joined together as one
united piece, then We parted them and We have made from
water every living thing. Will they not then believe? ’ (Soorah
AI-Anbiya' 21:30) - That is, "We parted the heaven and the
Earth so that the winds blew, the rains fell and springs and

50

What Has Been Said Regarding rite Creation of

rivers flowed and live animals were refreshed." Then He says,
( And We have made the heaven a roof, safe and well-guarded.
Yet they turn away from its signs (Soorcih Al-Anbiya ’ 2 1 :32)
- That is, from what 1-1 e has created in the heavens, such as
the fixed and the moving celestial bodies, the shining stars and
the illuminated heavenly bodies and the proofs of the Divine
Wisdom of the Creator of the heavens and the Earth, as Allah
says, ■ And how many a sign in the heavens and the Earth they
pass by, while they arc averse therefrom. And most of them
believe not in Allah except that they attribute partners unto
Him 1 (Soar ah Yoosuf 12: 105, 106)

As for His Words: Are you more difficult to create or is
the heaven that lie constructed? He raised its height, and has
perfected it. Its night He covers and I le brings out its forenoon.
And after that He spread the Earth. And brought forth
therefrom its water and its pasture. And the mountains He has
fixed firmly, as provision and benefit for you and your cattle
(Soorah An- Nazi' at 79:27-33} - some people have taken
these Verses as proof that the heavens were created before the
Earth, thus contradicting the clear evidence provided by the
abovementioned two verses. They have not understood this
Verse, because it must be understood from this Verse that the
flattening out of tiie Earth and the bringing forth of water and
pastures from it was in fact after the creation of the heaven. This
was the measuring of sustenance, as l ie says. And measured
therein its sustenance (Soorah Fussilat 41:10) - That is. He
prepared the places of cultivation and the locations of springs
and rivers.

Then when He had completed the creation of the form of
the higher and the lower world. He spread out die Earth and
brought forth from it that which had been deposited therein.

51

0

t

-F"

fc

What Has Been Said Regarding the Ovation of

3 £

so that the springs gushed forth and the rivers flowed and the
crops and fruits grew. This is why the flattening or spreading
was explained as meaning the bringing forth of water and
pasture from it and the fixing of the mountains. He says, And
after that He spread the Earth. And brought forth therefrom its
water and its pasture ( Soorah An-Nazi'at 79:30,31) and He
says. And the mountains He has fixed firmly ( Soorah An-
Nazi'at 79:32) - That is, He settled them, made them firm and
established them in their places.

And He says. With Hands We constructed the heaven.
Verily, We are able to expand the vastness of space thereof. And
We have made the Earth a finish; how excellent the Spreader
(thereof) are We! And of everything We have created pairs,
that you may remember (Soorah Adh-Dhariyat 51:47-49).
His saying. With Hands means “With Strength.”

Verily. We are able to expand the vastness of space thereof)
- That is because all that is above is wider and so each heaven
is wider than the one below it - and since the Kursi is higher
than all of them, it follows that it is wider than all of them.
And the Throne is much greater than all of these. After that, He
says, ' And We have made the Earth a finish (Soorah Adh-
Dharyat 5 1 :48) - That is, "We spread it out and made it a bed,
i.e, fixed, calm, undisturbed and unshaken, which is why He
says, I low excellent the Spreader (thereof) are We! (Soorah
Ad-Dhariyat 5 1 :48) The word “And" in Allah’s saying, { And
We have made the Earth a finish docs not indicate the order
of the sequence of events; it only indicates general information
and Allah knows better.

Al-Bukhari narrated on the authority of ‘Imran Ibn Husain
4c that he said: 1 went to the Prophet 3? and tied my she-camel
at the gate. The people of Banu Tameem came to the Prophet

52

What Has liven Said Regarding the Creation of

< 1 -N

who said, “O, Bami Tameeni! Accept the good tidings.”
They said twice, "You have given us the good tidings, now
give us something.” Then some Yemenis came to him and he
said: “Accept the good tidings, 0, people of Yemen, for Banu
Tameem refused them" They said, “We accept it, O Messenger
of Allah! We have come to ask yon about this matter (i.e. the
start of creation).” He said, “First of all, there was nothing but
Allah, and (then He created His Throne). His Throne was over
the water, and He wrote everything in the Book (in the heaven)
and created the heavens and the Earth.” t!l And Imam Ahmad
Ibn Hanbal narrated on the authority of Abu Hurairah 4- that
he said: The Messenger of Allah took me by the hand and
said: “Allah created the dust on Saturday and He created the
mountains on Sunday, and He created the trees on Monday, and
He created the unpleasant things on Tuesday and He created
the light on Wednesday and He spread the creatures throughout
it on Thursday and He created Adam '•aM after ‘Asr on Friday.
He was the last creation during the last hour of Friday, between
‘Asr and the night." ,:i

And An-Nasa’i reported in the Tafseer on the authority of Abu
Hurairah 4*, who said: The Messenger of Allah ife look me by
the hand and said: “O Abu Hurairah! Verily. Allah created the
heavens and the Earth and what lies between them in six days,
then He ixtawa over the Throne on the seventh day and He
created the dust on Saturday.” (3 >

‘Ali Ibn Al-Madeeni, Al-Bukhari, Al-Baihaqi and other
hadeeth masters discussed this hadeeth', Al-Bukhari said in

{ I ) N ami ted by Al-Bukhari in the Book of the Beginning of Creation (3191).

(2) The takhreej for this hadeeth has already been given. V \_- 7^

(3) An-Nasa’i narrated something similar to this in Al-Kuhra (6/427, No.
1 1392), but the author disputed that it was matfoo * (i.e. attributed to the
Prophet ir) anil attributed it to Ka‘b Al-Ahbar.

53

What Has Been Said Regarding the Creation of

/ >.V

his Tareekh: “Some have saitl that it was on the authority of
Ka'b and that is more correct.” That is to say, this hadeeth was
heard from Ka'b Al-Ahbar by Abu Hurairah, because they
were Companions and used to sit together to study hadeeth
One of them would recite from his papers and the other would
recite from what he believed to be from the Prophet 33- So this
hadeeth was obtained by Abu I lurnirah from Ka'b. who read
it in his papers and so some of the narrators assumed that it was
narrated from the Prophet . I le confirmed that it was marfao '
by his saying. “The Messenger of Allah % took me by the
hand...” After that, there is something extremely singular in
its text, such as the fact that there is no mention of the creation
of the heavens in it, but the creation of the Earth and all that
is in it in seven days is mentioned. This conflicts with what
the Qur'an says, because the Earth was created in four days,
then the heavens were created in two days from smoke. This
is the steam from water which rises when the great water -
which Allah created by His churning of the Earth, through His
All-Encompassing Omnipotence - is agitated, as narrated by
Isma'cel I bn ‘Abdur-Rahman As-Suddi in a tradition which he
reported on the authority of Abu Malik and on the authorities of
Abu Salih. Ibn 'Abbas Murrah Al-Hamdani (who reported
on the authority of Ibn Mas'ood) and on the authority of people
from among the Companions of the Messenger of Allah 33 that
he said regarding the Words of Allah, Most High. I le it is Who
created for you all that is on Earth. Then, lie istawa towards
the heaven and made them seven heavens and He is the All-
Knowing (Soorah AI-Baqarah 2:29) They said that Allah's
Throne was over the water and He had not created any part of
His creation before the water. Then when He wanted to create
the creation, He extracted smoke (i.e. steam) from the water
and it rose above the water and He called it the heaven. Then

54

Il licit Has Been Said Regarding the Creation of
— *

He dried the water and made it into a single Earth and then He
rent it apart and made seven Earths in two days - Sunday and
Monday - and He created the Earth on a whale, that being the
whale (Noon) mentioned by Allah in the Qur’an: Noon. By
the Pen and what they (the angels) write (Soorah Al-Qalam
68:1) The whale was in the water. The water was upon the
back of a (small) rock. The rock was upon the back of an angel.
The angel was upon a rock. The rock - the one mentioned
by Luqman - was in the wind, neither in heaven nor on the
Earth. The fish moved and became agitated, As a result, the
Earth quaked, whereupon He firmly anchored the mountains
on it, and it was stable. Allah created the mountains and the
beneficial and useful things that are in them on Tuesday and
on Wednesday, He created the trees, the water, the cities and
the cultivated and barren land. He rent apart the heaven, which
had been one single unit, and made it into seven heavens in
two days - Thursday and Friday - and He only called Friday
Al-J itmu ‘ah because on that day He combined in it the creation
of the heavens and the Earth and inspired His Command in
every heaven, l ie created in each heaven the angels, the seas,
the mountains of hail and alt of the other things which none
knows but He. Then He beautified the heaven with the stars
and made them as adornments and as a guardian against the
devils. Then, when He had finished creating what He loved. He
istawa (ascended) over the Throne.” In this narration As-Suddi
mentions a great number of strange things, and many of them
are derived from Isra’eeliyyat. This is because when Ka‘b Al-
Ahbar embraced Islam during the Caliphate of ‘Umar 4*, he
used to speak in front of ‘Umar fbn Al-Khattab 4 about things
from the knowledge of the People of the Scripture and ‘Umar
4* would listen to him out of friendliness toward him and
from surprise at the things he said that concurred with much

What Has Been Said Regarding the Creation of 55

=*-=U T* — v

of the truth that is contained in the Qur'an and the authentic
sayings of the Prophet M. As a result, many people deemed it
permissible to transmit what Ka'b Al-Ahbar said. Bui much of
what he conveyed was incorrect and far from the truth.

AI-Bukhari narrated in his Saheeh , on the authority of
Mu‘awiyah •&, that lie used to say regarding Ka'b Al-Ahbar,
“Even though he was the most truthful of those who transmitted
things from the People of the Scripture, wc found that some
of what he said was lies.” 111 This means that he regarded the
transmissions as untrue, not that he held Ka'b to be a deliberate
conveyor of lies — and Allah knows better.

We relate them and then follow them with aliadeeth which
either prove them to be true or disprove them, while the rest
remain neither proven nor disproved. Allah is the One Whose
Help is sought and upon Whom we depend,

Al-Bukhari narrated on the authority of Abu Hurairah 4= that
he said: The Messenger of Allah 'M said: “When Allah ordained
the creation. He wrote in His Book which is with Him above
the Throne: Verily, My Mercy lias overcome My Anger.” * (2)

Then Al-Bukhari said: Chapter: What Has Been Said
Regarding Seven Earths and the Words of Allah, Most High:
•: it is Allah Who has created seven heavens and of the Earth
the like thereof (i.e. seven). His Command descends between
them (heavens and Earth), that you may know that Allah has
power over all things, and that Allah surrounds (comprehends)
all things in (His) Knowledge ( Soorah At-Talaq 65: 1 2) - and

( 1 } Narrated by Al-Bukhari in the Book of Holding Fast to the Qur'an and
Sittmah (736).

(2) Narrated by Ai- Bukhari in the Book of the Beginning of Creation (3194).
by Muslim in the Book of Repentance (3751) and by An-Nasa'i in Al-
Ktthra (4/417, No. 7750).

56

ti'hat Has Been Said Reganlitw (he Creation of

>

then he said: It is reported on the authority of Abu Salamah
Ibn ‘Abdur-Rahman that there was a dispute between him and
some people and so he visited ‘A’ishah (may Allah be pleased
with her) and acquainted her with the details of the dispute and
she said, “O Abu Salamah! Avoid the land, for the Messenger
of Allah 3s said, ‘Whoever takes even a span of land unjustly,
his neck shall be encircled with it down seven Earths.”* m

Then Al-Bukhari narrated on the authority of Salim, on the
authority of his father 4 < that he said: The Prophet said.
“Whoever took some land without right will sink down the
seven Earths on the Day of Resurrection.”

Mere Al-Bukhari mentioned the hadeeth of Muhammad Ibn
Seereen, on the authority of ‘Abdur-Rahman Ibn Abi Bakrah,
on the authority of his father 4 <, that he said, “The Messenger
of Allah it said, ‘(The division of) lime has turned to its original
form which was current when Allah created the heavens and
the Earth. The year is twelve months.”’ <3) What he meant by it
and Allah knows belter- was to determine the meaning of the
Words of Allah, Most High: *' It is Allah Who 1ms created seven
heavens and of the Earth the like thereof (i.e. seven) (Soorah
At-Talaq 65:12) - That is, the like thereof in numbers. Tfiat
is to say, just as the number of months, which is now twelve,
corresponds with the number of months with Allah in Mis lirst
Book, so these correspond in time, just as they correspond in
place.

Imam Ahmad narrated on the authority of Ibn Mas‘ood that
he said, “I said: O, Messenger of A I laid Which injustice is

{ I ) Narrated by Al-Bukhari in the Book of the Beginning of Creation (3195).

(2) Narrated by Al-Bukhari in the Book of The Beginning of Creation (3 1 96
and 2454)/

( 3 ) Narrated by Al-Bukhari in the Book of the Beginning of Ovation (3 1 97),

57

What Has Been Said Reganting the Creation of

, —

greatest?” He said. “That a Muslim should decrease a single
cubit from the land of his brother, for there is not a pebble from
the land that a person takes which does not encircle his neck on
the Day of Resurrection down to the bottom of the Earth and
none knows the bottom of it except Allah.” Ahmad was alone
in narrating this, but its chain of narrators is acceptable.

These ahadeeth arc similar to innta\\atir 0) narrations in their
affirmation of the existence of seven Earths. What is meant
by that is that each of them is above the other. The scholars
have disagreed regarding whether or not they arc piled up, with
nothing separating them or whether there are spaces between
each of them. There arc two opinions in the matter and there is
a similar disagreement regarding the celestial bodies. It would
appear that between each of them there is a distance, based on
what is apparent from the Words of Allah. Most High: It is
Allah Who has created seven heavens and of the Earth the like
thereof (i.e. seven). His Command descends between them )
(Soorah At-Talaq 65:12)

As for what one of the rationalists said regarding the hadeeth :
“...his neck shall be encircled with it down seven Earths.” 1 (2) 3 -
that it means seven regions, this opinion contradicts the clear
meaning of the Verse and the authentic hadeeth which we have
narrated via Al-Hasan, on the authority of Abu I lurairah 4*. <J>

Then he interpreted the hadeeth and the Verse in a way that

( 1 ) Mutmvatir: A hadeeth which is reported by so many reliable narrators at
each level in its chain of narrators that it negates the possibility that they
could have conspired together to concoct a fabrication,

(2) The takhvej for this hadeeth lias already been given.

( 3 ) U is weak, wh ich is vv h y we ha v e o i n i ttc d i l . S ee Siman A f - Tu rn idh / (3398)
and Ahmad's Musnad (2/370) and in it is; “.■.ifall of you lowered one of
you by a rope down to the seventh and lowest Earth, it would reach Al-
lah*

58

What Has Been Said Regarding the Creation oj

* i s

contradicts their clear meaning, without any support and without
any proof' - and Allah knows better. It is the same with much of
what is said by many of the People of the Scripture and which
has been accepted by a group of our scholars, which states that
this Earth is made from dust and what is below it consists of
iron, and the other is from sulphur stone and the other from
such-and-such. But all of this, if it has not been authentically
reported with a chain of narrators reaching to the Prophet m
is rejected. Likewise, regarding the tradition narrated on the
authority of Ibn ‘Abbas 4* which states that he said, “In every
Earth of the creation there is something similar to what is in this
one, even an Adam, like your Adam and an Ibraheem, like your
Ibraheem,” it was reported in a summarised form by Ibn Jareer
and it was examined by Al-Baihaqi in Kitab A /-Asm a 7 JVas-
Sifat. If it is authentic, it must be understood that Ibn ‘Abbas 4*
took it from the Isra’eeliyyat - and Allah knows better.

Geographers have mentioned the number of mountains in the
Earth in all of their locations, east and west and they mentioned
their length, how far they stretch and their height and they have
spoken at great length on these matters, and it would not be
fitting to explain all that they have said on the subject here.
Allah, Most High, says. And among the mountains ar ejitdad,
white and red, of \arying colors and (others) gharabeeb , black

(Soorah Fatir 35:27)

Ibn 'Abbas and others said that the Arabic word judad means
pathways and ‘Ikrimah and others said that gharabeeb means
tall, black mountains. This is the case of the mountains all over
the Earth. They differ in their locations and their colors.

Allah has mentioned Akloodi by name in His Book; it is a
great mountain which lies to the cast of Jazeerah Ibn ‘Umar, by
the side of the River Tigris, near Al-Mawsil. It stretches from

59

1 1 7m/ Has Been Said Resardinv the Creation of

r-- — =

the south to the north, for a distance of three days’ journey. Its
summit is half a day’s journey and it is green in color, because
it is covered in oak trees. To the side of it is a town known as
Ath-Thamaneen, which was the home of those who survived
the flood in the ship with Nooh SB, according to what has been
related by more than one scholar of tafseer - and Allah knows
better.

Allah also mentions Mount Sinai and Al-Hafiz Ibn ‘Asakir
narrated on the authority of Ka‘b Al-Ahbar that he said: “On
the Day of Resurrection, four mountains - and they arc Al-
Khaleel Mountain, Lebanon, At-Toor (Mount Sinai) and Al-
Joodi - each of them will become a white pearl that shine
between the heaven and the Earth and they will return to Bait
Al-Maqdis (Jerusalem), so that its corners will be illuminated
and His Kursi will be placed on it and there He will judge
between the people of Paradise and the people of the Fire.
<(And you will sec the angels surrounding the Throne from all
around, glorifying the praises of their Lord. And they will be
judged with truth. And it will be said, “All praise and thanks be
to Allah, the Lord of the worlds.” > (Soovah Az-Ziuncir 39:75)

Section Regarding the Seas and the Rivers

Allah, Most High, says, ( And He it is Who subjected the sea
(to you), that you may eat from the fresh tender meat, and that
you bring forth out of it ornaments to wear. And you sec the
ships plowing through it, that you rri-iy seek from His bounty
and that you may perhaps be grateful. And He has driven firm
standing mountains into the Earth, lest it should shake with
you; and rivers and roads, that you may guide yourselves. Anti

60

II lun Has Been Saul Regarding the ( 'reation of

— W- : ,

(by the) landmarks; and by the stars, they guide themselves.
Is then I le Who creates the same as one who creates, not Will
you not then reflect. And if you would try to count the favors of
Allah, you would never be able to count them. Truly, Allah is
Forgiving, Most Merciful } (Soorah An-Ncihl 16:14-18)

He, Most High, says. And the two seas (kinds of water) arc
not alike: this is palatable, sweet and pleasant to drink, and that
is salty and bitter. Atid from them both you eat fresh tender
meat (fish), and derive the ornaments that you wear. And you
see the ships cleaving, that you may seek of His bounty, and
that you may give thanks. ( Soorah Fatir 35:12)

He, Most High, says. See you not that the ships sail through
the sea by Allah’s Grace that He may show you of His Signs?
Verily, in this arc signs for every patient, grateful (person). And
when waves cover them like shades, they invoke Allah, making
their invocations for Him only. But when He brings them safe
to land, there are among them those that stop in between. And
Our Ayat are not denied except by every perfidious ingrate. }
{Soorah Luqmati 31:31 ,32)

He. Most High, says. Verily, in the creation of the heavens
and the Earth, and in the alternation of night and day, and the
ships which sail through the sea with that which is of use to
mankind, and the water (rain) which Allah sends down from
the sky and makes the Earth alive therewith alter its death, and
the moving (living) creatures of all kinds that He has scattered
therein, and in the veering of winds and clouds which are
held between the sky and the Earth, are indeed Ayat (proofs,
evidences, signs, etc.) for people of understanding. ) ( Soorah
Al-Baqarah )

So Allah, Most High, has blessed His slaves with the things

tk ^qc ( Sc(l +

What Has Been Said Regarding the Creation of

/ —

W-

61

s

that He created for them, such as the seas and rivers. The vast
seas which stretch across the Earth and that which they produce
in all comers of it is salty and biller and in this there is great
wisdom for the health of the atmosphere, for if it were sweet,
the atmosphere would become malodorous and the air bad,
because of the large creatures that die in them and that would
lead to the extinction of mankind and the spoiling of their
environment. But (Allah’s) far-reaching Wisdom necessitated
that it should be the way it is in order for this advantage to
be attained. This is why, when the Messenger of Allah ** was
asked about the sea, he said, “Its water is pure and its dead
things are lawful (to eat).”

As for the rivers, their waters are sweet and permissible to
drink, for those who wish to do so. The fact that Allah has caused
them to flow freely, making them spring forth in one land and
sending them to other lands as sustenance for His slaves. Some
of them arc large, w'hile others are small, according to the need
and the benefit.

Scholars of geography have spoken about the number of seas
and about the major rivers, their sources, and where they end
in words containing wisdoms and proofs of the Omnipotence
of the Creator. Most High. It also shows that He acts by Choice
and with Wisdom. Allah, Most High, says, ( And the sea
kindled by fire (or kept filled ) ( Soorah At-Toor 52:6). There
are two opinions regarding this; one states that it is the sea
which is under the Throne, mentioned in the hadeeth of the
goats ,2) and that it is above the seven heavens. The distance

(1) This is an authentic hadeeth^ narrated on the authority of Abu Hurairah

by Abu Dawood in the Book of Purification (83), At-Tmnidhi (69), An-
Sosa 7 (332), tbn Sfajah (386), Ahmad { 7192), Malik (43) and Ad- Dari mi
(729),

(2) This hadeeth has been declared as weak by scholars of hadeeth. Sec Silsi-

62 What lias Been Said Regarding the Creation of

. ■■ U — ^ a g-^g gi^S

between the lowest part of it and the highest part of it is like
the distance between each heaven. It is from this that the rain
will fall before the Sending Forth and from it the bodies will be
restored to life from their graves. This is the preferred opinion
of Ar-Rabee‘ Ibn Anas. The second opinion slates that the
word hohr is a generic collective noun, meaning all the seas on
Earth - and that is the opinion of the majority.

Scholars disagreed regarding the meaning of Al-Bahr Al~
Masjoor in the abovementioned Verse. It was said that it means
“filled” and it was also said that it means “that which will
become a kindled fire on the Day of Resurrection and that it will
surround Ah! AI-Mawqif" (1) as we mentioned in the Tafseer ,
on the authority of ‘ Ali Ibn Abi Talib 4fc, Ibn ‘Abbas 4#, Sa‘eed
Ibn Jubair, Mujahid and others. It was also said that what is
intended by masjoor is prevented, restrained and preserved
from overflowing and inundating the land, and drowning those
upon it. This was narrated by Al-Walibi, on the authority of Ibn
‘Abbas 4* and it was the opinion of As-Suddi and others. It was
reported on the authority of ‘Umar Ibn Al-Khattab 4* from the
Messenger of Allah tg that he said: “There is not a single night
when the sea does not rise three times and ask permission from
Allah, the Almighty, the All-Powerful to unfold and flow over
them (mankind), but Allah prevents it.” * 1 (2)

This is one of the blessings which Allah bestows on His
slaves, that He prevents the evil of the sea from inundating

lah ADA hadeeth Ad-Da 'eefoh WaDMawdao Wi (1247).

(1) Ahl AI-Mawqif: Those on the Day of Reckoning who will be facing what
they deserve because of what they did in the life of this world. Those
people will seek intercession from Adam Null ^ and other Prophets
and Messengers, but none of them will be permitted to intercede except
Muhammad 3$.

(2) This is a weak hadeeth narrated by Ahmad in his Musnad (1/44, No, 305),

63

What Has Been Said Regarding the Creation of

S —

them and makes it subservient to them, so that it carries their
ships so that they may reach distant lands with their trading
goods and other things. And Me guides them on it. with what
Me lias created in the heaven and on Earth, such as the stars
and the mountains, which He has made as landmarks by which
they are guided on their journeys. He has also blessed them
with the precious, rare, and beautiful pearls and gems that l ie
has created therein, which are not found anywhere else and
with the strange creatures that He has created in it and which
He has made lawful for them to eat, even when they are dead,
as He, Most High, says. To hunt and eat the creatures of the
sea is made lawful to you {Soorah Ai-Ma 'iciti/i 5:96) and the
Prophet said, “Its water is pure and its dead tilings are lawful
(to eat).” tn In another hadeeth , he said, “Two dead things and
two types of blood have been made lawful to us: Fish and
locusts and the liver and the spleen .” {2)

Al-Hafiz Abu Bakr Al-Bazzar reported in his Mttsnad on the
authority of Abu Hurairah - in a marfoo' form - that lie
said: “Allah spoke to this western sea and 1 le spoke to the
eastern sea. He said to the western sea, ‘I transport some of
my slaves upon you, so what do you do with them?’ It said, ‘1
drown them.’ Allah said, ‘May wretchedness be in (all of) your
regions.’ And so He deprived it of jewels and game (i.e. fish
etc.). Then He spoke to this eastern sea and said, ‘I transport
some of my slaves on, so what do you do with them?’ It said,

(11 this is an authentic hadeeth. narrated on the authority of Abu Hurairah
by Abu Dawood in the Book of Purification (83). At-Tirmidhi (69), An-
j Vasa 7(332), Ihn Majah (3K6). Ahmad (7192). Malik (43) and Ad-Darimi
(729).

(2) This is an authentic hadeeth narrated by Ahmad in his Mttsnad [2/97, No.
569(1) and lbn Majah (3314). on the authority of ‘Abdullah Ibn ‘Umar .

64

What Has Been Saul Regarding the C reation of

-s

‘I carry them in my hand and I am lo them like a mother to
her child.’ And so Allah rewarded it with jewels and game.”
(h Then lie (Al-Bazzar) said, “We do not know of anyone who
narrated it on the authority of Suhail except ‘Abdur-Rahman
I bn ‘Abdullah lbn ‘Umar and he narrates hadeeth which are
munkar . " 1 (2) He added, “And Suhail narrated it on the authority
of An-Nu‘man lbn Abi ‘Ayyash, on the authority of ‘Abdullah
lbn ‘Amr in a mawqoof (3> form.

I say: To say that it is mawqoof at ‘Abdullah lbn ‘Amr lbn
AI-‘As is more correct, because on the day of the Battle of
Yarmook, he had found two pack-animals, loaded with books
which contained knowledge of the People of the Scripture; and
he used to relate things from the Isra ‘eeliyyat from them, some
of them well-known and accepted and some of them unknown
and rejected. As for the marfoo ' narration, it was narrated only
by ‘Abdur-Rahman lbn ‘Abdullah lbn ‘Amr lbn Hafs lbn
‘Asim lbn ‘Umar lbn Al-Khattab Abul Qasim Al-Madani, the
chief justice of Al-Madinah. Imam Ahmad lbn Hanbal said of
him, “He is nothing. I heard it from him, then I tore up his
hadeelh. He was a liar and his ahadeeth were munkar." He was
also declared weak by lbn Ma‘een, Abu Zur‘ah, Abu Hat ini,
Al-Juzjani, Al-Bukhari and Abu Dawood. Ibn ‘Adiyy said, “In

(1) Recorded by Al-Haithami in * Al-Majma (5/28! ) and he said, 'It was
narrated by Al-Bazzar; but in its chain of narrators there is one 'Abdur-
Rahman lbn 'Abdullah lbn 4 Umar A!- 4 Amri, who is abandoned (by schol-
ars of hadeeth) . The author also denied its being marfoo* and said that it
is from the Isra ’eeliyyat.

(2) Munkar: A weak narration which contradicts something that has been au-
thentically reported,

(3 ) Mawqoof. With a chain of narrators that does not reach to the Prophet ^
but only as far as the Companions,

65

What Has Been Saul Reeanhnv the Creation n(

, :

general, his ahacieeth are nutnkar and the worst of them is the
heuieeth of the sea."

The geographers - who deal with latitude, longitude, seas,
rivers, mountains, terrains and the cities, ruins, buildings, the
seven true regions, according to their terminology, and the
numerous commonly known regions, what is contained in
the cites and the countryside - including private property and
plants and trade that exists in every area - say that the land is
Hooded by the great water (i.e. the seas), except for about a
quarter of it and that is ninety degrees. And Divine Providence
necessitates that the water be hold back from this area, in order
that animals might live on it and that crops and fruits might
grow on it, as Allah, Most High, says, « And the Earth He has
put for the creatures. Therein are fruits, date-palms producing
sheathed fruit-stalks {enclosing dales). And also com. with (its)
leaves and stalk for fodder, and sweet-scented plants. Then
which of the Blessings of your Lord will you both (jinn and
men) deny? > (Soorah Ar-Rahman 55:10-13)

They said that the inhabited portion of this land is about two-
thirds of it, or a little more than that; and that is ninety-five
degrees. With regard to the Western ocean - which is known as
Oceanus (Okcanos) and which borders the lands of the West,
including the Canary Islands - between them and its coast is
ten degrees, which is approximately one month’s journey. It
is not possible to travel or sail across it, due to its waves and
the varying winds and waves that exist therein. It contains no
fish or other edible life and has nothing that can be extracted
from it. It cannot be traveled on for the purpose of trade or
anything else and it stretches in the south to the Mountains of

66 What Has Beet) Said Regarding the Creation of

, r -^l^ -s

Darkness, or the Mountains of the Moon, wherein is the source
of the Egyptian Nile. It traverses the equator and then stretches
eastward and reaches the south of the land. In it there arc the
islands of the black people and on its coast there are many ruins.
Then it stretches to the east and to the north, until it connects
with the Sea of China and India. Then it stretches eastward
until it borders the end of the exposed eastern land - and there
are the lands of China. Then in the east of China, it turns
northward, so that it crosses the lands of China and faces the
Dam of Ya'jooj and Ma 'jooj. Then it turns and encircles lands
whose circumstances are unknown. Then it stretches westward
and borders the lands of the Russians and passes them, then
turns westward and southward and encircles the land. Then it
returns toward the west and the strait pours out from the west
to the body of the land, the furthermost point of which ends
at the western borders of Ash -Sham (Syria). Then it crosses
the lands of the Christians, until it reaches Constantinople and
other lands of their.

They say that between the Indian Sea and the China Sea there
are mountains which separate them and between them there
arc lanes on which ships travel and they arc caused to do so
by their Creator. 1 le has also made paths similar to them on
the land. Allah. Most High, says, 1 * And We have placed on
the Earth firm mountains, lest it should shake with them, and
We placed therein broad highways for them to pass through,
that they may be guided. > (Soorah Al-Anhiva' 21:31). And
Ptolemy, one of the kings of India, 111 mentioned in his book,

(I) Claudius Ptolemaeus (Greek: K I audios Ptolcmaios; after 83 - C168

CJ:.), known in English as Ptolemy, was an ancient mathematician, as-

tronomer, geographer and astrologer in the Greek tradition. He lived in
Roman Egypt and was probably bom there in a town in the Thebaid called

67

il'itat Has Been Said Regarding the Creation of

—

Al-Mijisti, which was translated into Arabic during the reign
of Al-Ma’moon - which is the source of this information -
that the seas which flow from the western, eastern, southern
and northern oceans are very numerous. Some of them are in
fact, one sea, but bear different names, according to the lands
which they border; these include Bahr Al-Qulzum (the Red
Sea) and Al-Qulzum is a village on the coast, near Aylah. There
is also the Sea of Persia, the Khazar Sea (Caspian Sea), the
Sea of Wamak, the Roman Sea (the Mediterranean Sea), the
Bantash Sea and the Blue Sea - a city on its coast - and it is
also known as Al-Qarm Sea. It becomes narrow until it pours
into the Roman Sea, to the south of Constantinople, i.e., the
Gulf of Constantinople. This is why the ships move quickly on
its current from Al-Qarm to the Roman Sea, while they move
slowly when they come from Alexandria to Al-Qarm. This is
because they encounter a current of water; and this is one of the
wonders of the world, because every flowing water is sweet,
except this. And every non-flowing sea is salty, except for the
Khazar Sea, which is also known as the Georgian Sea and the
Sea ofTabaristan and has a large portion of sweet water in it.
according to what has been reported by travelers to the area.

They (the geographers) have mentioned the limits of these
seas, their origins and their end-points. And they have also
mentioned the lakes on Earth into which the rivers empty
and other flow - and they are the wide beds. They have also
mentioned the well-known great rivers that exist on Earth,

Ptolemais liemiiou; lie died in Alexandria around 168 C.E. Ptolemy was
the author of several scientific treatises, three of which would be of con-
tinuing importance to later Islamic and European science. One of them
was the astronomical treatise now known as Al-Magcst, or Al-Mijisti (The
Great Treatise). He was not a king of India.

68

Jf 'hat Has Been Said Regarding the Creation of
s iAT J — '■*

along with their sources and where they end.

But we arc not concerned with lengthy explanations of such
things here; we only wish to speak of what relates to the rivers
which are mentioned in the hcicleeth. Allah. Most High, says,
{ Allah is He Who has created the heavens and the Earth and
sends down water (rain) from the sky, and thereby brings forth
fruits as provision for you; and 1 le has made the ships to be
of service to you, that they may sail through the sea by His
Command; and 1 le has made rivers (also) to be of service to
you. And He has made the sun and the moon, both constantly
pursuing their courses, to be of service to you; and He has made
the night and the day to be of service to you. And He gave you
of all that you asked for, and if you (try to) count the blessings
of Allah, never will you be able to count them. Verily, man is
indeed an extreme wrongdoer, ungrateful {So o rah Ihraheem
14 : 32 - 34 )

In the Saheehain , it is reported on the authority of Malik
Ibn Sa‘sa‘ah 4* that when the Messenger of Allah M spoke
of Sidrah Al-Muntaha, he said: “Two hidden rivers and two
visible rivers ran from its roots. As for the two hidden rivers,
they are in Paradise, and the two visible rivers, they are the
Nile and the Euphrates,” ( 11

In Saheeh Muslim, it is reported on the authority of Abu
Hurairah 4= that the Messenger of Allah % said. “Saihan.
Jaihan, the Euphrates and the Nile are all among the rivers of
Paradise.”

( 1 ) Narrated by Al-Bukharj (3207) and Muslim (164)

(2) Narrated by Muslim (2839).

69

filial Hus Been Saul Regarding the Creation of

What is meant - and Allah knows better - by this is that these
rivers resemble the rivers of Paradise in their clarity, their
sweetness, their courses and other such attributes, as he -M said
in another hadeeth , narrated and declared authentic by At-
Tirmidhi, on the authority of Abu Salamah, who reported on
the authority of Abu Hurairah that the Messenger of Allah n
said, “The ‘itjwah dates are from Paradise and contain a cure for
poison.” "’That is, they resemble the fruits of Paradise, not that
they are harvested from Paradise, because practical experience
proves otherwise; so it is clear that it refers to something else.
Likewise, the Prophet 33 said. "Fever is from the breath of the
Hellfirc; so cool it with water.” <:t And he it said. “The severity
of the heat is from the breath of the Hellfirc.” <J) In the same
way. the sources of these rivers have been witnessed on Earth.
As for t lie Nile, it is the river which is without equal on Earth
in its lightness and its fineness and the distance for which it
flows from its beginning to its end. It starts in the mountains of
Al-Qumr, i.e. of white. Some said that they are the mountains
of Al-Qamar. i.e. the moon and they are in the west of the land,
beyond the equator, lying in a southerly direction. It is said that
ten streams of water - all of them distant from one another -
combine to form it and that each five of them combine to form
a lake, then six rivers flow from it, then all of them combine to
form another lake and then one river flows from it and that is the
Nile. It then passes through the lands of Sudan and Abyssinia

( 1 ) Narrated by At-Ti nil kill i (2066), who declared it fiasan sake eh.

(2) Narrated by Al-Bukhari on the authority of 'Abdullah Ibn 'Umar (3264)
and Muslim (2209), lbn Majah (3472), Ahmad (4705) and Malik (1761).

(3) Narrated on the authority of Abu Hurairah * by Al-Bukhart (534) and
Muslim (615), Abu Davvood (402), Al-Tirmidhi (!57), An-Nasal (500),
lbn Majah (677), Ahmad (7205), Malik (29) and Ad- Dari mi (1207).

70 What Has Heat Said Regarding the Creation of

= — — ' —

and then through Nubia and its main city is Dongola. It then
passes through Aswan, after which it passes through the lands
of Egypt. It then goes a little way beyond Egypt and splits
into two parts near a village on its shoreline; this village is
known as Shattanawf. Then the westerly How takes it through
Rasheed and pours into the briny sea. As for (he easterly flow,
it also divides into two flows at Jawjar. The western flow
passes through the western side of Dimyat and pours into the
sea, while the eastern flow passes through Ushmoon Tannah,
where it pours into a lake east of Dimyat. This lake is known
as Lake Tinnces or Lake Dimyat. The distance between its
starting point and its end point is a vast one and this is why
it is such a calm river. Ibn Scena said, “It has characteristics
which no other river on Earth has; these include the fad that
measured from its source to its end-point, it is the longest river.
In addition, it flows through rocks and sands, but it contains no
moss or mire. Also, it does not cause the rocks and stones over
which it flows to become green and this is due to its purity,
sweetness and calmness. [Anri of that the increase in the days
of a decrease of other rivers, and the decrease in the days of
increase and its plenty.] As for the claim made by some, that
its source is in an elevated place seen by some people and that
they saw there a great horror, beautiful maidens and strange
things and that whoever sees it is unable to speak after that, all
of these are superstitions of chroniclers and liars.

‘Abdullah Ibn Lahi'ah reported on the authority of Qais Ibn
Al-Hajjaj, who reported from someone else that he said: When
‘Amr Ibn Al-'As 4# conquered Egypt, its people came to him
during the month of Ba’unah, which is one of the months of
the Coptic calendar, and said to him. “O. Commander! There

71

What Has Been Said Regarding the Creation of

* — "it/ — s

is a religious custom relating to this Nile of ours and it will not
flood without it.” He said to them, “And what is that?” “When
twelve nights of the month have passed, we go to a virgin slave
who is living with her parents and taking care of them, then
we decorate her with jewels and the finest clothes and throw
her into the Nile.” ‘Amr 4 said. “This is not a part of Islam
and Islam eradicates what came before it.” So they celebrated
Ba’unah (with sacrificing a virgin) and the Nile did not flood ■
neither a little nor a lot,” According to another narration, “They
celebrated the three months of Ba’unah, Abeeb and Misra and
it did not flood, which caused them to consider migration. “So
‘Amr 4* wrote to ‘Umar Ibn Al-Khattab 4 and informed him
about this. He wrote back to him, saying “You were right in
what you said. Truly, Islam eradicates what preceded it.” He
sent a slip of paper inside his letter and wrote to ‘Amr, “1 have
sent you a slip of paper inside my letter, so throw it in the Nile."
When ‘Umar’s letter reached ‘Amr Ibn Al-‘As 4-;. he look the
slip and opened it, and there was in it, “From the slave ofAllah,
‘Umar Ibn Al-Khattab, the Commander of the Faithful, to the
Nile of Egypt; Now, if you used to flood before of your own
accord, then don’t flood! If it was Allah, the Subduer, Who
made you flow, then 1 ask Allah to make you flow.” fie threw
the slip into the Nile. They woke up on Saturday morning, and
Allah had made it flow (and it rose) sixteen cubits in one night.
Allah cut off this custom of the people of Egypt right up to this

72

Witt it /las /teen Sait/ Regarding the Creation of

day.” ,n

As for the Euphrates, its source is in northern Arzan Ar-
Room and it passes close to Malalyah and then it passes
through Sumayaat. Then it passes through southern Ilbeerah
and then it turns cast, toward Balls and Ja‘bar Fortress. Then
it flows toward Ar-Raqqah, then it flows to the northern side
of Ar-Rahbah and then to ‘Aanah, then to Heet and then to
Al-Koofah. Then it goes out to the empty spaces of Iraq and
pours into broad, shallow bodies of water, i.e., lakes and large
rivers, which are well-known, flow out from them and toword
Ar-Raqqah, then it flows and pours into the Sea of Al-Basrah.

As for Sailian. it is said that it is also known as Saihoon. It
begins in the lands of the Romans and it flows from the north
and west to the south and east. It is to the west of the course
of Jaihan and it is smaller in size than it. It is in the land of
the Armenians, which are today known as the lands of Sees
(Sisiyah). At the start of the Islamic State, it was in the hands
of the Muslims. But when the Fatimids conquered the lands of
Egypt and occupied Ash-Sham and its garrison was unable to
protect it from its enemies, Nicephorus the Armenian conquered
these lands, i.c., the lands of Sees (Sisiyah) - that was in the
year 300 ATI. and they still control them up to our time. And
it is Allah Whom we should ask that they be returned to us, by
His Power and Strength. Then Saihan and Jaihan combine at

(L) Abu Ash-Shaikh in Al-'Azamah (941) and Ibn ‘ Asnkir in Tareekh Di-
mashq (13/135). Translator's note: This story is rejected on a number of
levels; Firstly, the person Ibn At-Hajjaj reported from where is unknown,
secondly, the text of the story is inconsistent with Islamic practice and,
thirdly, there is no historical evidence that it was ever the practice of the
Copts to cast a virgin into the Nile - either before or after they became
Christians.

73

What Has Been Sait / Regarding the Ctvation of

4 v

Azanah and become one river. Then they pour into the Sea of
Rome (the Mediterranean) between lyas and Tarasoos.

As for Jaihan, which is also known as Jaihoon, and by the
common people as Jahan, its source is in the lands of Rome
and it flows into the land of Sees (Sisiyah) from north to south
and it is similar in size to the Euphrates. Then it combines with
Saihan and they become one river, which flows into the sea at
lyas and Tarasoos. And Allah knows better.

Section Pertaining to the Explanation of AH
Creation — On Land and in the Sea

Allah, Most High, says. Allah is He Who raised the heavens
without any pillars that you can see. Then. He i stated (rose
above) the Throne (really in a manner that suits 1 1 is Majesty). He
has subjected the sun and the moon (to continue going round)!
Each running (its course) for a term appointed. I le regulates all
affairs, explaining the Aval (proofs, evidences, verses, lessons,
signs, revelations, etc.) in detail, that you may believe with
certainty in the meeting with your Lord. And it is He Who
spread out the Earth, and placed therein firm mountains and
rivers and of every kind of fruits I le made zanjuin ithnain (two
in pairs may mean two kinds or it may mean: of two sorts, c.g.
black and white, sweet and sour, small and big, etc.) I le brings
the night as a cover over the day. Verily, in these things, there
are Aval (proofs, evidences. lessons, signs, etc.) for people who
rellect. And in the Earth arc neighboring tracts, and gardens of
vines, and green crops (fields, etc.), and date-palms, growing
out two or three from a single stem root, or otherwise (one stem

74

What Has Been Said Regarding the Creation of

, qilpi — — — — v

root for every palm). watered with the same water, yet some
of them We make more excellent than others to eat. Verily, in
these things, there are Aval (proofs, evidences, lessons, signs)
for the people who understand. ■ (Soorah Ar-Ra'd 13:2-4)

He. Most High, says, ( Is not He (better than your gods) Who
created the heavens and the Earth, and sends down for you
water (rain) from the sky, whereby We cause to grow wonderful
gardens full of beauty and delight? It is not in your ability to
cause the growth of their trees. Is there any Hah (god) with
Allah? Nay, but they arc a people who ascribe equals (to Him)!
Is not He (better than your gods) Who has made the Earth as a
fixed abode, and has placed rivers in its midst, and has placed
linn mountains therein, and has set a barrier between the two
seas (of salt and sweet water). Is there any ilah (god) with
Allah? Nay, but most of them know not. ) (Soorah An -Nam /
27:60,61)

He, Most High, says, i He it is Who sends down water
(rain) from the sky; from it you drink and from it (grows) the
vegetation on which you send your cattle to pasture. With it He
causes to grow Ibr you the crops, the olives, the date-palms,
the grapes, and every kind of fruit. Verily! In this is indeed an
evident proof and a manifest sign for people who give thought.
And He has subjected to you the night and the day, the sun and
the moon; and the stars are subjected by His Command. Surely,
in this arc proofs for people who understand. And whatsoever
lie has created for you on this Earth of varying colours [and
qualities from vegetation and fruits, etc. (botanical life) and
from animal (zoological life)]. Verily! In this is a sign for
people who remember. ) (Soorah An-Nahl 16:10-13)

So Allah, Most High, has mentioned the things that He has
created in the Earth, such as the mountains, the trees, fruits.

75

What lias Been Said Regarding the Creation of

<• - — ■ _ — - — ' TaT-— \

the plains, and the rugged surfaces. Me lias mentioned the
types of things that He created, such as the inorganic materials
(minerals, etc.), the living creatures in the countryside, in the
desert and in the seas. All of these prove His Greatness, His
Power, His Wisdom and His Mercy toward His creation and
He has made for every moving creature the provision that
they require day and night, in summer and in winter, in the
morning and in the evening, as Allah. Most High, says, • And
no moving creature is there on Rarth but its provision is due
from Allah. And He knows its dwelling place and its deposit.
All is in a Clear Book.) (, Soorah Hood 1 1 :6)

C/id^icnl \ Ad/ 'Pc rid ids id /Ac Crcdltdd tj

s~\ ^ ^ s-\

/Ac Med Pats ddd /Ac S/dds /Act/ ( Aht/d/d

We have already slated that the creation of the Earth took
place before the creation of the heaven, as Allah, Most High,
says, He it is Who created for you all that is on Earth. Then
I le Istawa ila the heaven and made them seven heavens and He
is the K turn er of everything. {Sour ah Al-Baqarah 2:29)

He, Most High, says, Say; “Do you verily disbelieve in
Him Who created the Earth in two days and you set up rivals
with Him Who is the Lord of all that exists.” He placed therein
firm mountains from above it, and 1 le blessed it, and measured
therein its sustenance in four Days equal for all those who ask.
Then He rose over {istawa ila) the heaven when it was smoke,
and said to it and to the Earth: "Come both of you willingly
or unwillingly.” They both said: “We come willingly.” Then
He completed and finished their creation (as) seven heavens
in two days and He made in each heaven its affair. And We
adorned the nearest (lowest) heaven with lamps (stars) to be an
adornment as well as to guard. Such is the decree of Him, the

77

What Pertains to the Creation of the Heavens and

* ■ k

Almighty, the A II- Knowing, {Soar ah Fuss Hat 4 1 :9- 12)

He, Most High, says, Arc you more difficult to create or is
the heaven that He constructed. He raised its height, and has
perfected it. Its night 1 le covers and He brings out its forenoon.
And after that He spread the Earth. (Soar ah An-Nazi ‘at 79:
27-30}

We have explained fits Words: And after that He spread
the Earth by saying that the Arabic word dahya (spreading)
does not mean khalq (creation); it was after the creation of the
heaven.

He. Most High, says. Blessed be He in Whose Hand is the
dominion; and He is Able to do all things. Who has created
death and life that He may lest you which of you is best in deed.
And He is the Almighty, the Oft-Eorgiving. Who has created
the seven heavens one above the other; you can see no fault in
the creation of the Most Gracious. Then look again. Can you
see any rifts? Then look again and yet again, your sight will
return to you humiliated and worn out. And indeed We have
adorned the nearest heaven with lamps, and We have made
such lamps (as) missiles to drive away the Shayaiin. and have
prepared for them the torment of the blazing Eire. ) (Soorah
A l- Mu Ik 67:1-5)

He, Most High, says, { (He is the) Cleaver of the daybreak. I le
has appointed the night for resting, and the sun and the moon
for reckoning. Such is the measuring of the Almighty, the All-
Knowing. It is He Who has set the stars for you, so that you
may guide your course with their help through the darkness of
the land and the sea. We have (indeed) explained in detail Our
Signs for people who know. (Soorah A /-An ’am 6:96-97)

He, Most High, says. Indeed, your Lord is Allah. Who

78 What Pertains to the Creation of the Heavens am I

e IT ,

created the heavens and the Earth in six days, and then He
rose over (istawaj the Throne. He brings the night as a cover
over the day, seeking it rapidly, and (He created) the sun, the
moon, the stars subjected to His command. Surely, His is the
creation and commandment. Blessed is Allah, the Lord of all
that exists. (Soonth Al-A'mf 7:54), And the Verses on this
subject are extremely numerous and we have spoken about all
of them in our Tafseer.

What is meant is that He, Most High infonns us about the
creation of t lie heavens and its great vastness and elevation, that
it is the ultimate in beauty, splendor, perfection and brilliance,
as He, Most High, says, By the heaven full of hnhuk (full of
beauty, grace, magnificence and perfection). {Soonth Atlh-
Dhanyctt 5 1:7) That is, the beautiful creation.

He, Most High, says, i Who has created the seven heavens
one above the other; you can see no fault in the creation of
the Most Gracious. Then look again. Can you see any rifts.
Then look again and yet again, your sight will return to you
humiliated and worn out. (, Soonth Al-Mulk 67:3-4) That is,
humiliated from trying to see any defect, imperfection or flaw
in it. The Arabic word haseer means exhausted and weak;
even if one looked until one’s sight became feeble, fatigued
and weakened, one would not find any defect in it, nor any
fault, because Allah, Most High, had ordained its creation and
adorned its sky with the stars.

Al-Bukhari said in the Book of the Beginning of Creation:
Qatadah said, ‘\nd indeed We have adorned the nearest
heaven with lamp;-. : (Soonth Al-Mulk 67:5) The creation of
these stars was for three purposes: as decoration of the sky, as
missiles to hit the devils, and as signs to guide travelers. So, if
anybody tries to find a different interpretation, he is mistaken, he

79

What Pertains to the Creation of the Heavens am!

a

will lose liis reward and has taken on a task about which he has
no knowledge.” This was Qatadah’s clear statement regarding
the Words of Allah. Most High: \ And indeed We have adorned
the nearest heaven with lamps and We have made such lamps
(as) missiles to drive away the shayateen (devils). ) (SoorahAI-
Mulk 67:5)

He. Most High, says. It is He Who has set the stars for you,
so that you may guide your course with their help through the
darkness of the land and the sea. ) ( Sooralt Al-An 'am 6:97) So
whoever assigns any other purpose to them, i.e. such as the
knowledge of (Divine) ordainments, taking their movements
as evidence and comparisons between their orbits and claims
that this is proof that certain Earthly events will take place, is
mistaken. This is because most of what they say on this subject
contains nothing but conjecture, lies and false claims. Allah
mentioned that He created seven heavens one above another.
But scholars have differed as to whether or not the spaces
between them are piled up together or whether there arc spaces
between them. In fact, the latter is the correct opinion.

In the Saheehain it is reported on the authority of Anas 4
in the hadeeth of Al-Isra ' that he said: In the lowest heaven
he (Prophet Muhammad is) found Adam and Gabriel said
to the Prophet “He is your father; greet him.” The Prophet
greeted him and Adam returned his greeting and said.
“Welcome, Oh. my son! O, what a good son you arc!” And
then he ascended to the second heaven. Likewise, he reported
that the same thing happened in the third, fourth, fifth, sixth
and seventh heavens.” This proves that they are separated
from each other, because he said that they ascended until they
reached the second heaven and sought entrance, upon which it

80

What Pertains to the Creation of the Heavens and

—

was said, "Who is this?...” (1) up to the end of the hadeeth. So
this proves what we have said. And Allah knows better.

n -

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(5

Ibn Hazm, Ibn Al-Muneer, Abul Faraj Ibn Al-Jawzi and other
scholars have reported that there is a consensus among scholars
that the heavens are spherical and what lends weight to that is
His Saying: They all lloat, each in an orbit (Soar ah Ya Seen
36:40) Al-Hasan said, "They revolve.” Ibn ‘Abbas said, “In
an orbit, like the turning of a spinning mill.” They said. This is
proven by the fact that the sun sets every night and then it rises
at the end of it from the east, as Umayyah Ibn Abis-Salt said in
A l-Bahr A l-Kamil :

The sun rises at the end of every night,

. Red and rosv is the place at which it rises.

According to the hadeeth narrated by Al-Bukhari on the
^ authority of Abu Dharr 4e: The Messenger of Allah & said
to Abu Dharr 4b as the sun set, "Do you know where it (the
sun) goes (at the time of sunset)?” I replied, "Allah and His
f Messenger know better.” He said, "It goes (i.e. travels) till it
prostrates itself underneath the Throne and takes the permission
■ to rise again, and it is permitted and then (a time will come
when) it will be about to prostrate itself but its prostration will
/not be accepted, and it will ask permission to go on its course

but it will not be permitted, but it will be ordered to return
whence it has come and so it will rise in the West. And that
is the interpretation of the Statement of Allah: And the sun
runs its fixed course for a term (decreed). That is the Decree
of (Allah) the Almighty, the All-Knowing (Soorah Ya Seen
36:38)” "'TW SOA 0*2) ■* \ \ y

Vo Wa V\ck p P<LiX ^

n^.)cV

(l) Narrated by Al-Bukhari in die Book of Tawheed (75! 7) anti Muslim
(162).

81

What Pertains to the Creation of the Heavens anti

■s

When this is known, then it (will be realized that) this is a
hacieeth which does not contradict what we have mentioned
regarding the rotation of the heavenly bodies, according to the
most well-known two opinions. There is not evidence of the
spherical shape of the Throne, as some have claimed, we have
already proven the falseness of their opinion. Nor does it prove
that it (the sun) ascends to a place above the heavens from our
direction until it prostrates beneath the Throne. Rather, it sets
out of our sight and continues in its course. There is nothing in
the revealed Scripture to invalidate it, rather that which proves
it and requires it is in perception, like eclipses. This is because,
if it follows its course until it reaches the middle of it - so that it
is the time of the middle of the night, for example - then it will
be at its furthest point from the Throne and likewise, it will be at
its closest point at the time of setting from our direction. When
it is in the place of its prostration, it seeks permission from the
Lord as it rises from the East and permission is granted to it and
it appears from the direction of the East.

And when it is the time which Allah wills for its setting from
the direction of the West, it prostrates according to its custom
and seeks permission to rise, according to its custom, but it will
not be permitted to do so and so it prostrates again, then asks
permission, but is denied, then it prostrates a third time, but
it is denied and this goes on throughout the night, as we have
said in the Tqfseer. Then it will say, “O Lord! The dawn is nigh
and the distance is far.” Then it will be said to it, “Return from
whence you came.” And so it will rise from the West. Then,
when the people see it, they will all believe and that is (the
meaning of) the Words of Allah, Most High: When no soul
which had not believed previously or earned good though its
belief will benefit thereby and the sun runs its fixed course for
a term (decreed), (Soorah Ya Seen 36:38).

82

II liat Pertains to the Creation of the Heavens and

WP*

It was said that this means until the time at which it has been
commanded to rise from the West. It was also said that the
word mustaqarr means the place in which it prostrates beneath
the Throne. And it was also said that it means the end of its
course, which is the end of the world. And it was reported on
the authority of ‘Abdullah Ibn ‘Abbas 4? that he recited, i And
the sun runs without a mustaqarr for it ». That is. it docs not
stop; based on this recitation, it would mean that it prostrates
while moving in its course. This is why Allah, Most High, says,
( It is not for the sun to overtake the moon, nor does the night
outstrip the day. They all lloat, each in an orbit. ( Soorah Ya
Seen 36:40) That is. the sun cannot overtake the moon and rise
in its domain; neither can the moon overtake the sun and rise in
its domain. Likewise, the night cannot precede the day. Rather,
when the day has gone, the night comes after it, following on
its heels, as the Messenger of Allah % said, “When the night
approaches from here and the day departs from here and the sun
sets, the lasting person should break his fast.” (I) * 111 It is accepted
that time is divided into night and day and there is nothing
between them. This is why Allah, Most High, says, i Allah
merges the night into the day (i.e. the decrease in the hours
of the night are added in the hours of the day), and merges
the day into the night (i.e. the decrease in the hours of day are
added in (lie hours of night), and has subjected the sun and the
moon, each running its course fora term appointed. (Soorah
Luqman 3 1 :29).

That is, He merges this into that; lie takes from the length of
this and adds to the shortness of that and they become equal,
just as at the start of the spring season, the nights before that

(I) Narrated on ihc authority of ‘Umar lbn Al-Khattab by Al-Bukhari

(1954), Muslim { 1 100), Abu Dawood (2351), At-Tirmidhi (698), Ahmad

(193) and Ad- Dari mi ( 1700),

83

What Pertains to the Creation of the Heavens and
v *'1#

are long and the days short, But the nights continue to shorten
and the days to lengthen, until they are equal - and that is
at the beginning of spring. Then the days begin to lengthen
and the nights get shorter, until they also become equal at the
beginning of the autumn. Then the nights begin to lengthen
and the days to shorten, until the end of the autumn. Then the
days begin to lengthen slowly and the nights begin to shorten
slowly, until they become equal at the start of the spring, as
we said previously. That is what happens every year. This is
why Allah says, His is the alternation of night and day. Will
you not then understand? , ( Soorcih A l- Mu ’minoon 23:80) That
is, the disposal of all that is in His Hands; the Judge, Who is
not contradicted and is not opposed. And this is why He says
in three Verses, when speaking of the heavens, the stars, the
night and the day, { Such is the measuring of the Almighty, the
All-Knowing (Soorah Al-An ‘am 6:96) That is, the Almighty,
Who has subjugated all things and to Whom all things have
submitted and so He is not opposed and He cannot be overcome.
He is the Knower of all things and He has appointed a measure
for everything, according to a rule which does not change and
cannot be disturbed.

So the bodies that are in the sky include those that constantly
move and they are known as mutahayyirah 111 by the scholars
of tasyeer , 1 (2) and most of this knowledge is correct, unlike the
“science” of (astrological) rulings, most of which is false and
without any evidence to support its claims. These are seven
in number and they arc: the moon, which is in the lowest
heaven, ‘U tar id (Mercury), which is in the second, Az-Zuhrah

(1) Mutahayyirah: Wandering stars; they were known as such because they
seemed to stray irregularly across the sky. At times they arc seen moving
from East to West, and at others, from West to East.

(2) Tasyeer: The science of calculating the movements of heavenly bodies.

_pic\ P\Cc\^S <±.SCe\J&C

84 Jl hat Pertains to the Creation of the Heavens ami

S 1 •-

(Venus), which is in the third, the sun, which is in the fourth,
Al-Mitreekh (Mars), which is in the fifth, A /- Mushtar.i (Jupiter)
and Zuhal (Saturn) in the seventh. The oilier planets arc known
as the fixed stars and they are. according to them, in the eighth
heaven, which is known in the language of many of the later
scholars as Al-Kursi. Others deny this saying, all of the planets
are in the lowest heaven and there is no objection to the view
that some of them are above others. It might be said that there
is evidence for this in the Words of Allah, Most High; * And
indeed We have adorned the nearest heaven with lamps, and
We have made such lamps (as) missiles to drive away the
Shayateen (devils) . (Soorah Al-Mulk 67:5). and in the Words
of Him. Most High: Then He completed and finished from
their creation (as) seven heavens in two days and He made in
each heaven its affair. And We adorned the nearest (lowest)
heaven with lamps { stars) to be an adornment as welt as to guard
(from the devils by using them as missiles against the devils).
Such is the Decree of Him the Almighty, the All-Knowing
{Sooralt Fttssilat 4 1 :12). So Allah selected the lowest heaven
from among the heavens to be adorned with heavenly bodies,
and if this proves that they (the planets) are adornments, then
so be it. If not, then there is no objection to what the others
say. And Allah knows better. According to them, the seven
heavens, indeed, the eight, turn with all the fixed stars that they
contain, while the wandering stars move in an orbit contrary to
it, from the West to the East. So the moon completes its orbit
in a month and the sun completes its orbit in a year. If there is
no disparity between the two courses and their movements are
similar, then the extent of the fourth heaven is twelve limes
greater than that of the lowest heaven. Zuhal (Saturn) - which
is in the seventh heaven - completes its orbit in thirty years.
Based on this, the extent of the seventh heaven will be three

P/d r 1 ^ Oj-Scckx^S

+Ka. pi cl

il 7 k// Pertains to the C '/vat ion of the Heavens ami X5

hundred and sixly times greater than that of the Earth.

The scholars have spoken about the masses of these stars and
their orbits and movements and they have enlarged on these
tilings until they have crossed over into the “science” of Al-
Ahkam and the “knowledge” of Earthly events derived from it
and matters of which most of them have no knowledge. The
Greeks, who resided in Syria many years before the time of the
Messiah had spoken at great length about such matters and
it would require a lengthy discussion to explain ail of it. It was
they who built the city of Damascus and made seven gates for
it and at each gate they built a temple representing each of the
pianets. They would worship each of them in the appropriate
temple and make supplications to them which have been passed
down from them by more than one historian and by others.
The author of the book As-Sirr Al-Maktoom Fee Mukhatahat
Ash-Shams Wal-Qamar Wan-Nujoont (The Midden Secret in
the Address to the Sun, the Moon and the Stars) - but they are
superstitions to which none should pay any heed. And that is
fairy tale, and people did not care of il. They were also recorded
by some of the scholars of the Hamanis, the philosophers of
ancient Marram They w r cre pagans, who worshipped the seven
stars and they were a sect from among the Sabians . 01 This is
why Allah. Most High, says. And from among Mis Signs are

(I) Hamanis; Or Marrams; later Muslim writers (after the 'Abbas id Caliph
Al-Mahmm 832-833 C.E.) described them as people who worshipped
planets, idols, stars and lived in the city of Hamm, in south-east Turkey.
It was said that Al-Ma'moom passing through Hamm on his way to a
campaign against Byzantium, forced the Harramans to convert to either
to Islam or one of the "religions of the hook", meaning Judaism, Chris-
tianity, or Sabianism, The people of Harran identified themselves with
the Sabians in order to fall under the protection of Islam. Sabians were
mentioned in the Qur'an, but those were a group of Gnostic Mandaeans
living in southern Iraq who were extinct at the time of Al-Ma'moon.

86 What Pertains to the Creation of the Heavens and

,

the night and the day, and the sun and the moon. Prostrate not to
the sun or to the moon, but prostrate to Allah, Who created them,
if you (really) worship 1 lints ). (Soorah Fussilat 41 :37) And He
informs us that the hoopoe said to Sulaiman (Solomon &), when
informing him about Bilqces, the Queen of Saba’, in Yemen and
her armies and supporters, ' “I found a woman ruling over them,
and she has been given all things that could be possessed by any
ruler of the Earth, and she has a great throne. I found her and her
people worshipping the sun instead of Allah, and Shaitan (Satan)
has made their deeds fair-seeming to them, and has barred them
from (Allah’s) Way, so they have no guidance., Al-La (this word
has two interpretations: (i) Satan has barred them from Allah’s
Way so that they do not worship (prostrate before) Allah, or (ii)
so that they may worship (prostrate before) Allah, Who brings
to light what is hidden in the heavens and the Earth, and knows
what you conceal and what you reveal).” ( Tafseer Al-Tabari,
Vol. 19, Page Allah, La ilaha ilia Hi two (none has the right to be
worshipped but He), the Lord of the Supreme Throne! ) (, Soorah
An-Naml 27:23-26)

Because the most eminent of the visible bodies in the heavens
and the Earth arc the planets and the most eminent of them
are the sun and the moon, Al-Khaiccl Ibraheem proved the
futility of worshipping them; and that is in the Words of Allah,
Most High: ( When he saw the moon rising up. he said, 'This
is my lord.’ But when it set, he said, 'Unless my Lord guides
me, 1 shall surely be among the erring people.’ When he saw
the sun rising up. he said. This is my lord. This is greater.'
But when it set, he said, ’O, my people! 1 am indeed free from
all that you join as partners in worship with Allah. Verily, 1
have turned my face toward Him Who has created the heavens
and the Earth Hanifan (Islamic Monotheism, i.e. worshipping
none but Allah, Alone) and 1 am not of al-mushrikoon (pagans.

87

What Pertains to the Creation of the Heavens and

<

idolaters, etc,.” } (Soorah Al-An 'am 6:77-79) So he made clear,
using decisive evidence, that worshipping any of these visible
bodies, such as the planets, the moon and the sun does not
benefit anyone at all, because all of them are created things,
subject to Allah’s Lordship, His Direction and made to follow
their orbits and they cannot deviate from what has been created
for them, unless it is ordained for them. This is the proof that
they arc subject to Allah’s Lordship, created, made subservient
and subjugated, which is why Allah, Most High, says, And
from among H is Signs are the night and the day, and the sun and
the moon. Prostrate not to the sun or to the moon, but prostrate
to Allah Who created them, if you (really) worship Him. ) (
Soorah Fussilat 4 ! :37) It has been authentically reported in the
Saheehain regarding the eclipse prayer that the Messenger of
Allah ^ said during a sermon one day, “Verily, the sun and the
moon are two Signs from among Allah’s Signs and they do not
eclipse for the death of anyone, nor for his life.” t0

A 1- Bukhari narrated in the Book of the Beginning of Creation,
on the authority of Abu H ura i rah 4 from the Prophet % that he
said, “The sun and the moon will be rolled up on the Day of
Resurrection.” <2)

These traditions prove that the sun and the moon are from
among Allah’s creations, which l ie created for the purposes
that He designed and then He docs with them as He wills. And
to Him belongs the argument that eliminates falsehood and is
incontrovertible.

When this is known, (it becomes clear that) all of the wandering
and fixed stars which are in the heaven are creations of Allah, as

(1 ) Narrated by A l- Bukhari (1044) and Muslim (901), on the authority of
Wishah (may Allah be pleased with her).

(2) Narrated by A l- Bukhari (3200).

88

If 'hat Pertains to the Creation of the Heavens am i

s

He, Most High, says, And He made in each heaven its affair.
And We adorned the nearest (lowest) heaven with lamps (stars)
to be an adornment as well as to guard (from the dev ils by using
them as missiles against the devils). Such is the Decree of I lim
the All-Mighty, the All-Knower. (Soorah FussUat 41:12)

As for what many of the scholars of tafseer have said
regarding the story of Unroot and Maroot, that Az-Zuhrah
was a woman whom they attempted to seduce, but she refused
unless they agreed to teach her the greatest Name, which they
did and she spoke it and ascended to the heaven and became a
planet, I believe that this is from among the Isra 'eel ivy at and
even though it may have been narrated by Ka‘b Al-Ahbar and
passed on front him by a group from among the Salaf, who
related it as a story front the Children of Isra’eel.

Section Regarding What Has Been Said About
the Galaxy and Rainbows

Abul QasimAt-Tabarani narrated on the authority of ‘Abdullah
Ibn ‘Abbas ^ that Hcraclius wrote to Mu‘awiyah and said,
“If there remains among them anything of Prophelhood. then
he will inform me about whatever I ask them.” So he wrote
to him, asking him about the galaxy and about rainbows and
about a place on which the sun has not shone except for one
hour. When the messenger reached Mu‘awiyah with the letter,
lie said, “This is a thing about which I did not think that I would
be asked before today.” He asked, “Who can answer this?” It
was said, ‘“Abdullah Ibn ‘Abbas." So Mu‘awiyah - folded
up Hcraclius’ message and sent it to ‘Abdullah Ibn ‘Abbas
and he (‘Abdullah Ibn ‘Abbas -:) wrote (back) to him, “The

89

What Pertains to the Creation of the Heavens ami

s

s

rainbow is a protection for the people of the Earth from flooding
and the galaxy is the door to the heaven, from which the Earth
is separated. As for the place on which the sun has not shone
except for an hour of the daytime, it is that which lies beneath
the sea that was parted for the Children of Isra’cel.” M) This has
an authentic chain of narrators up to ‘Abdullah Ibn ‘Abbas 4*.

Allah, Most High, says. Verily, in the creation of the heavens
and the Earth, and in the alternation of night and day, and the
ships which sail through the sea with that which is of use to
mankind, and the water (rain) which Allah sends down from
the sky and makes the Earth alive therewith after its death, and
the moving (living) creatures of all kinds that He has scattered
therein, and in the veering of winds and clouds which are
held between the sky and the Earth, arc indeed Aval (proofs,
evidences, signs, etc.) for people of understanding. ( Soorah
Al-Baqctrah 2:164)

Imam Ahmad narrated on the authority of Yazeed Ibn Haroon,
who in turn reported on the authority of Ibraheem Ibn Sa‘d, who
reported from his father, who in turn reported on the authority
of one of the Shaikhs of Banu Ghifar that he said, “I heard the
Messenger of Allah says, ‘Verily, Allah creates the cloud and
He speaks in the best way and laughs in the best way,.” 121

Malik narrated on the authority of ‘Abdullah Ibn Az-Zubair
that whenever he heard thunder, he would stop speaking and
then he would say, “Glory be to Him Whose praises the thunder
glorifies, as do the angel s from fear of Him.” 01 2 3

{ 1 ) Narrated by At-Tabarani in A I- Mu jam Al-Kabeer (10/244), Al-Haithami
said in Majma J Az-Zawa 7 d ( 1 5524), “It was narrated by At-Tabarani and
its narrators arc reliable/’

(2) This is an authentic hadeeth narrated by Imam Ahmad (23174),

(3) Narrated by Imam Malik in Al-\fuwaua' (Book 56, Number 56 A 1.26)

9(J

I Vhat Pertains to the Ovation of the Heavens and
Ste T* 1 " ‘ s.

Imam Ahmad narrated on the authority of Abu Hurairah 4^ that
the Messenger of Allah ‘M said, “Your Lord said, ‘If My slaves
were to obey Me, I would send down rain to them at night and
I would send down the sun upon them during the daytime and I
would never let them hear the sound of thunder,.” * (l)

and by A I- Bukhari in AI-Adab A 1-Mufntd (724) and others. It was de-
clared authentic by the muhaqqiq (verifier) of Tafseer Ibn Katheer.

( 1 ) Narrated by Imam Ahmad in his Musnad (2/359).

C/u0lt yv/i / e/iiuhis (K

CraituHi (d- t/ie /hu^els rout
Their /{Unhuies

Allah, Most High, says, *' Allah bears witness that La ilaha
ilia Huwa (none has the right to be worshipped but He), and the
angels, and those having knowledge (also give this witness);
(He is always) maintaining His creation in Justice. La ilaha ilia
Huwa (none has the right to be worshipped but He), the All-
Mighty, the A 11- Wise. (Soorah Ale ‘Imran 3:18).

He, Most High, says, { But Allah bears witness to that which
He has sent down (the Qur’an) unto you (O, Muhammad),
He has sent it down with His Knowledge, and the angels bear

92

Mention of the Creation of the Angels and Their

&r ~ *

witness. (So ora ft An-Nisa '4:1 66)

He, Most High, says. And they say: The Most Beneficent
(Allah) has begotten a son (or children).' Glory to Him! They
(those whom they call children of Allah, i.e. the angels, ‘Eesa
[Jesus] son of Maryam [Mary] and ‘Uzair [Ezra], etc.) are but
honored slaves. They speak not until He has spoken, and they
act on His Command. He knows what is before them, and
what is behind them, and they cannot intercede except For him
with whom He is pleased. And they stand in awe for fear of
Him. And if any of them should say: 'Verily, 1 am an Hah (a
god) besides Him (Allah),' such a one We should recompense
with Hell. Thus We recompense the zaiitnoon (polytheists,
wrongdoers, etc.) ) (Soorali Al-Anbiya ’21 :26-29)

He, Most High, says, Nearly the heavens might rent asunder
from above them (by His Majesty), and the angels glorify the
praises of their Lord, and ask for forgiveness for those on the
Earth, verily, Allah is the Oft-Forgiving, the Most Merciful. )
{Soar ah Ash-Shoora 42:5)

He, Most High, says, Those (angels) who bear the Throne
(of Allah) and those around it glorify the praises of their Lord,
and believe in Him, and seek forgiveness for those who believe
(in the Oneness of Allah) (saying): 'Our Lord! You comprehend
ail tilings in mercy and knowledge, so forgive those who repent
and follow Your Way, and save them from the torment of the
blazing Fire! Our L ord! And make them enter the 'Adn (Eden)
Paradise (everlasting Gardens) which you have promised
them, and to the righteous among their fathers, their wives, and
their offspring! Verily, You are the Almighty, the All-Wise,. )
(Soorah Ghafir 40:7,8)

He, Most High, says. All praises and thanks be to Allah,

93

Mention of the Creation of the Angels ami Their

<*

the (only) Originator (or the [only] Creator) of the heavens and
the Earth, Who made the angels messengers with wings - two
or three or four. He increases in creation what He wills. Verily,
Allah is Able to do all things. (Soorah Fatir 35: 1 )

He, Most High, says. And (remember) the Day when
the heaven shall be rent asunder with clouds, and the angels
will be sent down, with a grand descending. The sovereignty
on that Day will be the true (sovereignty), belonging to the
Most Beneficent (Allah), and it will be a hard Day for the
disbelievers (those who disbelieve in the Oneness of Allah
(Islamic Monotheism). ► (Soorah Al-Fitrqan 25:25,26)

He, Most High, says, O, you who believe! Ward off from
yourselves and your families a Fire (Hell) whose fuel is men
and stones, over which are (appointed) angels stern (and)
severe, who disobey not. (from executing) the Commands they
receive from Allah, but do that which they are commanded. )
(Soorah At-Tahrccm 66:6)

The Verses which mention the angels arc numerous; Allah
describes them as being strong in worship and in physical
form. They are of comely appearance and huge in size and
they take on many forms, as lie. Most High, says, ( And
when Our Messengers came to Loot (Lot), he was grieved
on their account and fell himself straitened for them (lest the
townspeople should approach them to commit sodomy with
them). I le said. 'This is a distressful day.' And his people came
rushing toward him. and since aforetime they used to commit
crimes (sodomy, etc.)) ( Soorah Hood 1 1 : 77,78 )

We mentioned in the Tafseer what more than one scholar said
that the angels appeared in the form of handsome men as a lest
and a trial, so that the evidence would be established against the

94 Mention of llie Creation of the tngels and Their

. =^gUT v ■= — — — n .

people of Lot >&St and Allah will inflict upon them the seizure
of Allah, the Almighty, Most Competent. Likewise, Gabriel
used to come to the Prophet §3 in different forms; sometimes he
would come to him in the form of Dihyah Ibn Khaleefah Al-
Kalbi, m sometimes in the form of a Bedouin man, sometimes
in his true form. pi He has six hundred wings and the distance
between each wing is like the distance between the East and the
West. The Prophet saw him in this form on two occasions:
once, when he was descending from the heaven to the Earth
and once, at Sidrah Al-Muntaha, |4) which is near to Jannah Al-
Ma'wa. <5) And this is mentioned in the Words of Allah, Most
High: He has been taught (this Qur'an) by one mighty in
power (Jibrael [Gabriel]), dim m irrah (free from any defect in
body and mind), fastawa (then he [Jibrael j rose and became
stable) (Tajseer At-Tabari) while he (Jibrael) was in the highest
part of the horizon. Then he (Jibrael) approached and came
closer. (Soorah An-Najm 53:5-8). That is, Gabriel as we
reported on the authority of more than one of the Companions,
including ‘Abdullah Ibn Mas‘ood, Abu Hurairah, Abu Dharr
and ‘A’ishah (may Allah be pleased with all of them). And
was at a distance of two bows' length or (even) nearer. So did
(Allah) convey the Inspiration to His slave. {Soorah An-Najm
53:9,10) That is, to the slave of Allah, Muhammad % Then
He says, ( And indeed he (Muhammad) saw him (Jibrael) at
a second descent (i.e. another time) near Sidrah Al-Muntaha
(the Lote-lree of the Utmost Boundary [beyond which none
can pass]) ) (Soorah An-Najm 53:13,14). The reference in all

( l } Sec: Saheeh Al- Bukhari (3634) and Saheeh Muslim (2451 ).

(2) See: Saheeh Muslim (8),

(3) See : Saheeh Muslim (177),

(4) Sidrah Al-Muntaha: 'Hie Farthest Lote-tree.

(5) Jannah Al-Ma Wi: The Garden of Refuge.

95

A few ion of the Creation of the Angels and Their

/

these is to Gabriel & and we have mentioned in the ahadeeih
of At-Isra' in Soorah Subhan (n that Sidrah Ai-Muntuha is
in the seventh heaven. In another narration, it is mentioned
that it is in the sixth heaven. That is, its trunk and its branches
are in the seventh heaven. When that covered the Lote-tree
which did cover it (Soorah An-Namj 53:16). It was said that
it was covered by the Light of the Lord, the Almighty, the All-
Powerful. It was also said that it was covered by golden moths.
It was also said that it was covered by numerous different
colors, without limit. It was also said that it was covered by the
angels, like ravens. It was also said that it was covered by the
Light of Allah, Most High, and no one can describe it. because
of its beauty and its splendor.

There is no contradiction between these sayings, because all
of them are possible at one time.

Sufyan Ath-Thawri, Shu ‘bah and Abul-Ahwas narrated on
the authority of Simak I bn llarb. who reported from Khalid
Ibn *Ar‘arah that Ibn Al-Kawwa’ asked ‘Ali Ibn Abi Talib 4*
about Al-Bait Al-Ma 'moor and he said: “It is a mosque in the
seventh heaven, which is known as Ad-Durah, opposite tire
Ka'bah from above. Its sacredness in the heaven is like the
sacrcdncss of the I louse on Earth. Every day, seventy thousand
angels pray in it and they never return to it.” ,2)

Others said that in every heaven there is a House which is
filled with angels, who come there in order to worship. They
visit it in shifts, just as the people of the Earth visit the Sacred
House in order to perform Hajj every year and to perform
‘Umrah at all times and to make tawaf and offer prayers.

( 1 ) Soorah A 1*1 sra \

(2) Narrated by Al-Baihaqi in AsIhSInt ah (3/437). It also has support in the
Saheehain f A 1 -Bukhari (3207) and Muslim ( 1 64),

96

Mention of the Ovation of the Ansels ami Their

*

The name of' the House which is in the heaven is Bait At-
‘Izzah and the name of the angel who leads the angels in it is
Isma’eel According to this, the seventy thousand angels who
enter Bait Al-Ma'moor every day and they do not return to it
again - i.e., they will never return to it until the end of time -
are from the inhabitants of the seventh heaven alone. This is
why Allah. Most High, says, { And none can know the hosts of
your Lord but He (Soorah Al-Mucidaththir 74:31)

Imam Ahmad narrated on the authority of Abu Dhurry that
he said: The Messenger of Allah M said, “Verily, I see what
you do not see and I hear what you do not hear. The heaven
cried out and it was entitled to cry out. There is no place larger
than the space of four fingers which does not have a prostrating
angel on it. If you knew what I know, you would laugh little
and weep much, and you would not take pleasure in w f omen
on your beds - you would go out to the heights and raise your
voices to Allah, the Almighty, the All-Powerful.” Abu Dharr
4- said. “By Allah, I wished that 1 was a firm supported tree.” (,t

AI-Hafiz Abul-Qasim At-Tabarani narrated on the authority
ofJabir Ibn ‘Abdullah that he said: The Messenger of Allah
Sj said, “There is not in the seven heavens the space of a foot, or
even a finger joint, or a hand which does not have a prostrating
angel or a bowing angel in it. When the Day of Resurrection
comes, they will all say, ‘We would not have worshipped You
as You deserve to be worshipped if we had not done so without
ascribing partners to you.’” 1 (2)

These two narrations prove that there is no place in the seven

(1) A sound (tutsan) hadeeth, narrated by Ahmad (21005), At-Tinuidht
(2312). Ibn Majiih (4190), Al-Hakim in Al-Mustadrak (4/622. No. 8724)
in a mawqoof form.

(2 ) Narrated by At-Tabarani in Al-Mu ‘jam AUKabeer (2/184, no. 1751).

Mention of the Creation of the Angels am I Their 97

^

heavens which is not occupied by the angels engaged in ali
kinds of worship. Some of them arc continuously standing,
others are continuously bowing and others arc continuously
prostrating. Others are involved in other forms of worship
and Allah knows better what they are. They are continuously
occupied in worship, glorification and remembrance of Allah;
deeds which Allah has commanded them to do and they have
places near to their Lord. Allah, Most High, says. There is not
one of us (angels) but has his known place (or position); Verily,
we (angels), wc stand in rows for the prayers (as you Muslims
stand in rows for your prayers); Verily, we (angels), we are
(hose who glorify (Allah's praises, i.e. offer prayers) / ( Soorah
As-Saffat 37:164-166)

The Prophet sH said: “Why don’t you draw yourselves
up in rows as angels do in the presence of their Lord?” The
Companions said, “Messenger of Allah, how do the angels
draw themselves up in rows in the presence of their Lord?”
He -M said, “They make the first row complete and keep close
together in the row. ” (,)

He said: “We have been favoured over the rest of the mankind
in three matters: the earth has been made as a mosque (i.e.
a place in which to pray) for us and its dust has been made
a means of purification for us and our ranks (in prayer) have
been made like those of the angels.” 1 2 (3)

Thus they will come on the Day of Resurrection in front of
their Lord, the All-Powerful, in ranks, as Allah, Most High,
says, And your Lord comes with the angels in rows ) ( Soorah

(1) Narrated on the authority of Jabir Ibn Samurah -v by Muslim (430), Abu
Dawood (661), An-Nasa’i (816), Ibn Majah (992) and Ahmad (20519).

(2) Narrated on the authority oT Hudhuifah Ibn Al-Yaman & by Muslim

(522).

98 Mention of the Creation of the Angels and Their

s — w

Al-Fajr 89:22)

They will stand in rows before their Lord, the Almighty, the
All-Powerful on the Day of Resurrection, as He, Most High,
says, * The Day that Ar-Rooh and the angels will stand forth in
rows, none shall speak except him whom the Most Beneficent
(Allah) allows, and he will speak what is right (Soorah An-
Naba' 78:38) What is meant by Ar-Rooh here is mankind,
according to ‘Abdullah Ibn ‘Abbas Al-Hasan and Qaladah.
It was also said that it means a group of angels resembling
mankind in appearance. This was also said by ‘Abdullah Ibn
'Abbas Mujahid, Abu Salih and Al-A‘ mash. It was also said
that it refers to Jibrael. This was the opinion of Ash-Sha'bi,
Sa‘eed Ibn Jubair and Ad-Dahhak. It was also said that it refers
to an angel who is known as Ar-Rooh , who is responsible for
all mankind. ‘Ali Ibn Abi Talhah reported on the authority of
‘Abdullah Ibn ‘Abbas *-:<■; 111 that he said regarding the Words of
Allah, Most High: The Day that Ar-Rooh... will stand forth

that it is one of the greatest of the angels in form. A great
thing has been mentioned in the description of Jibrael in
the Words of Allah, Most High: : He has been taught by One
Mighty in power ’ (Soorah An-Najm 53:5). The scholars said
that so great is his strength that he lifted up the cities of the
people of Loot SS9 - and they were seven in number - with
all of their inhabitants; they numbered four hundred thousand,
in addition to their livestock and other animals. He also lifted
up all the cities of the surrounding lands and their buildings,
etc. He lifted all of these on the tip of one of his wings until it
was as high as the clouds in the sky, so that the angels heard
the barking of dogs and the crowing of their cockerels. Then
he turned them upside-down - and that is the One Mighty in

(I) According to scholars of hadeeth, ’Ali Ibn Abi Talhah did not hear from
‘Abdullah Ibn ‘Abbas

99

Mention of the Creation of the Angels and Their

< * * SSJipi

Power. As for His Saying: Dint Mirrah >, it means: handsome
in form, splendid and radiant, as Allah, Most High, says in
another Verse: Verily, this is the Word of a most honorable
messenger. {Soorah Al-Haqqah 69:40), i.e. Jibrael and
the word honorable here means beautiful in appearance.
His Saying: one mighty in power means that he possesses
great strength and enormous power. With the Lord of the
Throne means that he has a high status and elevated station,
next to Allah, the Lord of the Glorious Throne. Obeyed there

means Jibrael is obeyed by the heavenly host (i.e. the angels).

And trustworthy means great trust has been placed in him
by Allah, which is why he was the ambassador between Allah
and His Prophets (peace be upon them all), descending to them
with Revelation containing true information and just laws.
He used to come to the Messenger of Allah M and he would
descend to him in a number of different forms, as we mentioned
earlier. He saw in him in the form in which Allah created him
on two occasions. He has six hundred wings, according to the
narration of Al-Bukhari, on the authority ofTalq Ibn Ghannam,
who reported on the authority of Za’idah Ash-Shaibani that he
said, “1 asked Zirr about the Words of Allah: And was at a
distance of two bows’ length or less. So did He convey the
Inspiration to His slave. ( Soorah An-Najm 53:9,10) and he
said, ‘“Abdullah (‘Abdullah Ibn Mas'ood 4) informed us that
Muhammad Si saw Jibrael and he had six hundred wings.” 01

Imam Ahmad narrated on the authority of Abu Wa’il, who
reported on the authority of ‘Abdullah 4 that he said, “The
Messenger of Allah M saw Jibrael >&■ in his (original) form and
he had six hundred wings and each wing filled the horizon and
pearls and precious stones of ail colors fell from his wings, in

( 1 ) Narrated by Al-Bukhari (4857).

100

Mention of the Ovation of the Angels and Their

< — : >

a manner that only Allah knows.” (,)

In the Saheehain it was reported on the authority of Masrooq
that he said, “I was with ‘A’isliah and I said, ‘Does not Allah
say. And indeed he (Muhammad >s) saw him in the clear
horizon (toward the East) (Soorah At-Takweer 81:23) and,
1 And indeed lie (Muhammad <) saw him at a second descent
(another lime) ( Soorah An-Najm 53:13)’ She said, ‘I was the
first of this nation to ask the Messenger of Allah about this
and he said, ‘That refers to none other than Jibrael ” (:) He
did not sec him in the form in which Allah created him except
on two occasions: he saw him descending from the heaven to
the Earth, the greatness of his size filling what lies between the
heaven and the Earth.

Al-Bukhari narrated on the authority of ‘Abdullah I bn
‘Abbas that he said, ‘‘The Messenger of Allah said to
Jibrael 'fci, ‘Will you not visit us more than you do?’ Upon
which Allah revealed: ( And we (angels) descend not except by
the Command of your Lord (G, Muhammad). To Him belongs
what is before us and what is behind us )' " ( Soorah Maryam
19:64)

Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Abbas
that lie said. ‘"The Messenger of Allah 3 * was the most
generous of people and he was at his most generous during
the month of Ramadan, when Jibrael met him. Jibrael 4 *
used to meet him on every night of Ramadan till the end of the
month. The Prophet used to recite the Holy Qur'an to Jibrael,
and when Jibrael met him, he used to be more generous than a

( 1 ) This is a sound {hasan) tradition narrated by Imam Ahmad (39G5, 43 82).

(2) Narrated by Al-Bukhari (3235) and Muslim (177) and the wording is that
of the latter.

101

Mention of the Creation of the Angels and Their

s : s

fast wind (which brings rain and welfare).” (l) 2

One of the attributes of Israfeel - who is one of the bearers of
the Throne - is that he will blow the trumpet by the Command
of his Lord three times. The first trump is the trump of terror, the
second will be the trump of swooning and the third will be the
trump of Resurrection. The trumpet is a horn on which he will
blow. Every circle of it is like the distance between the heaven
and the Earth. And in it there is a place in which the souls of
tlie slaves are placed when Allah commands the blowing of the
trumpet. When it is blown, the souls will come out of it and the
Lord, the All-Powerful will say, “By My Might and My Power,
let every soul return to the body which it inhabited during its
earthly life.” They will enter the bodies in the graves and they
will enter them, as poison enters a person who has been stung.
Then the bodies will come to life and the graves will split open
over them and they will emerge from them and hasten to the
gathering place.

This is why the Messenger of Allah ^ said, “How can Uive
a life of ease when the bearer of the horn has put it to his lips
and raised his forehead anticipating to hear the call, so when
he is ordered to blow, he will blow.” The Companions said,
“What should we say (supplicate) O, Messenger of Allah?” He
replied: “Say, 'Sufficient is Allah for us and He is the best of
Guardians, we put our trust in Allah, our Lord 1 .” (ZI

Al-Hafiz Abul-Qasim At-Tabarani narrated on the authority
of ‘Abdullah Ibn ‘Abbas that he said: Change only this
While the Messenger of Allah $$ was with Jibracl in a
secluded place, the horizon of the heaven split and Israfeel

( 1 ) Narrated by Al-Bukhari ( 1 902).

(2) Narrated by Ahmad ( 1 1 299) and graded authentic, due to supporting nar-
rations.

102 Mention of the Creation of the Angels ami Their

s ‘ *

approached, coming close to the Earth and swayed and then an
angel stood before the Prophet and said, “O, Muhammad!
Verily, Allah commands you to choose between (being) a slave-
prophet and a king-prophet.” lie said, “Gabriel -&S signed to
me with his hand to be humble and I knew that he was advising
me and so I said, ‘A slave-prophet.’ Then that angel ascended
to the heaven and I said. ‘O, Gabriel! I wanted to ask you about
this, but I saw in your expression something which deterred
me from asking the question. So who was that, 0. Gabriel?’
He said, “That was Israfecl On the day that Allah created
him. He created him in front of Him, with his feet together
and he did not raise his gaze. Between him and the Lord were
seventy lights and every time one of them came near to him, it
would bum out. In front of him is a tablet and whenever Allah
commands something in the heaven or the Earth, it is raised up
to the tablet and it strikes his forehead and he looks. If it is one
of my responsibilities, then it commands me to do it: if it is one
of Meeka’eePs responsibilities, then it commands him to do it
and if it is one of the Angel of Death’s responsibilities, then it
commands him to do it.’ 1 said, ‘O, Gabriel! And what are your
responsibilities?’ He said, ‘For the wind and the armies.’ 1 said,
"And what are Meeka’eePs responsibilities?’ He said, ‘For the
plants and the rain.” I said, ‘And what are the responsibilities
of the Angel of Death?’ He said, ‘For taking the souls; I thought
that he had descended for no other reason than to begin the
Hour (of Resurrection) and what you saw in me was only fear
of the start of the Hour.” (h This hadeeth is ghareeh from this

(!) Narrated by At-Tabarani in Al-Afu]am Al-Kabeer (1 1/379, No, 12061),
AMlaithami said in Majma ' Az-Zawa 'id (9/19), “It was narrated by At-
Tabarani and in its chain is one Muhammad Ibn Abi Lai la; he was de-
clared trustworthy by some, but he had a poor memory. AH of the other
narrators in the chain arc trustworthy/’ The author said that the text of the
hadeeth is ghareeh.

Mention of the Creation of the Angels and Their 1 03

, ■ V

source.

In Saheeh Muslim, it is reported on the authority of ‘A'ishah
that when the Messenger of Allah 3S stood up at night to pray, he
would say, “O, Allah, the Lord of Jibrael, Michael and Israfeel,
the Creator of the heavens and the Earth, Knower of the unseen
and the seen! You judge between Your slaves in those matters
in which they disagree. Guide me with Your permission in the
divergent views (which the people hold) about Truth, for it is
You Who guides whom You will to the Straight Path.” (1) 2

Imam Ahmad said: Abul-Yaman told us: I bn ‘Ayyash told us
on the authority of ‘Umarah I bn Ghaziyyah Al-Ansari that he
heard H uma id I bn ‘Ubaid, the freed slave of Banu Mu ‘alia say:

1 heard Thabit Al-[3unani reporting on the authority of Anas
I bn Malik who reported from the Messenger of Allah M
that he said to Gabriel “Why do 1 never see Michael 1
laughing?” Jibrael ^ replied, “Michael has not laughed since
the Fire was created.” |2> So these angels, who have been clearly
mentioned in the Qur’an and authentic ahadeeth, are those
who arc mentioned in the Prophetic supplication: “O, Allah,
the Lord of Jibrael, Michael and Israfeel...” (3) So Jibrael
descends with guidance to the Messengers, in order that they
might convey it to the nations. Michael is charged with
responsibility for the rain and the plants, from both of which
sustenance is created in this (earthly) abode, He has assistants
who do as he orders them to do, by Allah’s Command, They
distribute the winds and the clouds, in according to the Will of
the Lord, the All-Powerful.

( 1 ) Narrated by Muslim (770).

(2) Narrated by Imam Ahmad (12930); it was declared to be hasan due to
other supporting narrations.

(3) The takhreej has already been given.

] 04 Mention of the Creation of the Angels one! Their

„ '

As for the Angel of Death, his name is not made clear in the
Qur’an or in the authentic ahadeeth, though it has been given
as ‘Izra’cel in some traditions - and Allah knows better.

Allah. Most High, says, i Say: ‘The angel of death, who is
set over you. will lake your souls, then you shall be brought to
your Lord'." (. Soorah As-Sajdah 32: 11). He has helpers who
extract the soul of the slave from the body until it reaches the
throat, whereupon, the Angel of Death takes it in his hand; and
when he takes it, he does not leave it in his hand for more than
the blink of an eye before it is taken by his helpers and cast
into shrouds befitting it, as made clear in the explanation of the
Words of Allah, Most High: Allah will keep firm those who
believe, with the word that stands firm in this world (i.e. they
will keep on worshipping Allah alone and none else) and in the
Hereafter. {Soorah Ihraheem 14:27)

Then they ascend with it. If it was a righteous soul, the gates
of the Heaven are opened for it, but if it was not righteous,
they remain closed to it and it is thrown down to the Earth.
Allah, Most High, says, He is the Irresistible, Supreme over
His slaves, and lie sends guardians (angels guarding and
writing all of one’s good and bad deeds) over you, until when
death approaches one of you. Our Messengers (the Angel of
Death and his assistants) take his soul, and they never neglect
their duty. Then they are returned to Allah, their Mania (True
Master [God], the Just Lord [to reward them]). Surely, His
is the Judgment and He is the Swiftest in taking account. )
(Soorah A I- An 'am 6:61,62)

We mentioned in the hadeeth of the trumpet, on the authority
of Abu Hurairah who reported from the Messenger of Allah
M, in a long hadeeth, that he said, “Allah will command Israfeel
to blow on the trumpet and make the trump of swooning and

105

Mention of the Creation of the Angels and Their

* - s

he will do so, upon which the inhabitants of the heavens and
the inhabitants of the earth will swoon, except those whom
Allah wills, Then while they are lying still, the Angel of Death
will come to Allah, the Omnipotent, the Almighty, the All-
Powerful and he will say, ‘0, my Lord! The inhabitants of
the heavens and the earth have died, except those whom You
willed.’ Then Allah - Who knows better who remains - will
say, ‘Who remains?’ The Angel of Death will reply, ‘You, the
Ever-Living, Who docs not die, remain and the bearers of Your
Throne remain, as do Gabriel and Michael and I (also) remain.’
Then Allah will say, ‘Let Gabriel and Michael die.’ Then Allah
will make His Throne speak and it will say, ‘O, my Lord! Shall
Gabriel and Michael die?’ Allah will answer, “Silence! For I
have ordained death for everyone who is beneath My Throne.’
So they will both die and then the Angel of Death will come
to the Omnipotent, the Almighty, the All-Powerful and he
will say, ‘O, my Lord! Gabriel and Michael have died.” Then
Allah - Who knows better who remains - will say, ‘Now who
remains?’ He will say, ‘You, the Ever-Living, Who does not
die, remain, the bearers of Your Throne remain and I remain.’
Then Allah will say, ‘Let the bearers of My Throne die.’ So they
will die and All all will command the Throne and it will seize
the trumpet from Israfeel. Then the Angel of Death will come
to Allah and say, ‘O, my Lord! The bearers of the Throne have
died.’ Then Allah - Who knows better who remains - will say,
‘Who remains?’ The Angel of Death will reply, ‘You, the Ever-
living, Who does not die, remain and 1 remain.’ Then Allah will
say, ‘You are one of My creation; ! have created you for what 1
willed, so die. ’Then he will die and when none remains, except
Allah, the One, the Irresistible, the (Indivisible) One, the Self
-Sufficient, Who does not beget, nor was He begotten and Who
has no equal. He will be the Last, just as He was the First...”

106

Mention of the Creation of the Angels and Their
s -—'I g T'* —

This was narrated by At-Tabarani, Ibn Jareer and Al-Baihaqi, (1)

Among the angels whose names have been mentioned in the
Qur’an are Haroot and Maroot. There are numerous sayings
pertaining to them reported from the Sctlcif and many traditions
have been reported concerning their story and their affairs, but
most of them arc Ism ’eeliyyat.

Among the angels whose names are given in the ahadeeth are
Munkar and Nakeer (peace be upon them both). Their names
have been mentioned numerous times regarding the questions
in the grave and we have recorded them with Allah’s Words:
X Allah will keep firm those who believe, with the word that
stands firm in this world (i.e. they will keep on worshipping
Allah, Alone, and none else) and in the Hereafter and Allah will
cause to go (further) astray those who are zahmoon (polytheists
and wrongdoers, etc.), and Allah does what He wills. } (Soorah
Ibraheem 14:27) They arc responsible for the trial of the grave
and have been charged with the responsibility of questioning
the inhabitant of the grave about his Lord and his Religion
and his Prophet and they test the righteous and the sinners.
They have black faces and blue eyes and they have fangs; their
physical forms are disturbing and their voices are terrifying.
May Allah protect us from the punishment of the grave and
make us steadfast with steady speech. Ameen.

Al-Bukhari has narrated on the authority of ‘Urwah that
‘A’ i shah, the wife of the Prophet informed him that she
said to the Prophet M, “Have you encountered a day harder
than the Day (of the Battle) of Uhud?” The Prophet replied.

(I) Narrated by At-Tabarani in Al-Ahadeeth At-Tiwal (36), by Ibn Jareer in
hk Tafseer (24/30), by Al-Baihaqi in AFBa ‘ih An-Nushoor (668 and 669)
and by As-Suyooti in Ad-Durr AS- Manthoor Fit-Tafseer BiFMa thoar
(7/257).

107

Mention of the Creation of the Angels and Their

, — :

“Your tribes have troubled me a lot, and the worst trouble was
the trouble on the day of ‘Aqabah, when I presented myself to
I bn ‘Abd Yalil Ibn 'Abd Kulal and he did not respond to my
demand. So I departed, overwhelmed with extreme sorrow, and
proceeded on and could not relax till I found myself at Qarn
Ath-Tha’alib where 1 lifted my head toward the sky to see a
cloud shading me unexpectedly. I looked up and saw Gabriel in
it. He called me saying, ‘Allah has heard your people’s saying
to you and what they have replied back to you. Allah has sent
the Angel of the Mountains to you so that you may order him
to do whatever you wish to these people.’ The Angel of the
Mountains called and greeted me and then said, ‘O Muhammad!
Order what you wish. If you like, 1 will let Al-Akhshabain (i.e.
the two mountains) fall on them,’ The Prophet 35 said, ‘No, but
I hope that Allah will let them beget children who will worship
Allah, Alone, and will worship none besides Him’.” (1)

Section on the Categories of Angels

The angels (peace be upon them) are divided into various
categories, according to the responsibilities which Allah has
ordained for them. Among them are the bearers of the Throne,
as mentioned earlier. Others include the Archangels, who are
around the Throne and they are the most honored of the angels,
along with the bearers of the Throne; and they are the angels
closest to Allah, as He, Most High, says, ( The Messiah will
never be proud to reject to be a slave to Allah, nor the angels
who are near (to Allah). ) (Soorah An-Nisa ’ 4: 1 72)

Also among them are Jibrael and Michael (peace be upon

( 1 ) Narrated by AM3ukhari (323 1 ) and Muslim ( 1 795).

108

Mcnlinn oj the C 'motion of the Angels and Their

l hem both). Allah has mentioned regarding them that they
seek forgiveness for the Believers in their absence, as Allah,
Most High, says, Those (angels) who bear the Throne (of
Allah ) and those around it glorify the praises of their Lord, and
believe in Him, and seek forgiveness for those who believe (in
the Oneness of Allah) (saying): ‘Our Lord! You comprehend
all things in mercy and knowledge, so forgive those who repent
and follow Your W ay, and save them from the torment of the
blazing Fire! Our Lord! And make them enter the 'Adn (Eden)
Paradise (everlasting gardens) which you have promised them,
and to the righteous among their fathers, their wives, and their
offspring! Verily, You are the Almighty, the Most Wise. And
save them from (the punishment, because of what they did
of) the sins, and whomsoever You save from (the punishment,
because of what they did of) the sins (i.e. excuse them) that
day, him verily. You have taken into mercy.’ And that is the
supreme success. (Soorah Ghafir 40:7-9)

And because of their pure natures, they love those who
possess this attribute and it has been authentically reported in
the hadeeth on the authority of the truthful one and the one who
is believed (i.e. Muhammad #0, “When the slave supplicates
on behalf of his brother in his heart, the angel says, ‘Ameen;
and for you be the same’.” ( ”

Also among them are the inhabitants of the seven heavens;
they abide there in constant worship, night and day, morning
and evening, as Allah, Most High, says, They (i.e. the angels)
glorify I lis Praises night and day (and) they never slacken (in
doing so), (Soorah Al-Anbiya ' 2 1 :20)

The custodian of Paradise is an angel whose name is Ridwan;

( I ) Narrated by Muslim (2732), Abu Da wood ( 1 534), Ibn Majah (2895), Ah-
mad (27010), on the authority of Abu Ad-Darda' j*.

109

Mention of the Creation of the Angels and Their

<

this has been clearly reported in a number of ahadeeth . 1 * 111

Also among them arc those responsible for the Fire and they
are Az-Zabcmiyyah. In front of them arc nineteen angels. The
custodian of the Fire is Malik and he is in charge of all of the
guardians. It is they who are referred to in the Words of Allah,
Most High: f And those in the Fire will say to the keepers
(angels) of Hell, ‘Call upon your Lord to lighten for us the
torment for a day’!" , ( Soorah Ghqfir 40:49)

Allah, Most High, says, And they will cry: ‘0 Malik
(keeper of Hell)! Let your Lord make an end of us.” He will
say: ‘Verily, you shall abide forever.’ Indeed We have brought
the truth (Muhammad T- with the Qur’an) to you, but most of
you have a hatred for the truth. (Soorah Az-Zukhruf 43:77, 78)

Al-Walibi reported on the authority of ‘Abdullah Ibn ‘Abbas
regarding the Words of Allah, Most High: For each (person),
there are mu 'aqqihat in succession, before and behind him.
They guard him by the Command of Allah. Verily! Allah will
not change the good condition of a people as long as they do not
change their state of goodness themselves (by committing sins
and by being ungrateful and disobedient to Allah). But when
Allah wills a people’s punishment, there can be no turning back
of it. and they will find besides Him no protector. (Soorah Ar-
Ra'd 13:11) that he said that the mu ‘aqqibat by the Command
of Allah are the angels, 'Ikrimah reported on the authority of
‘Abdullah Ibn ‘Abbas that he said regarding the Words of
Allah: ( They guard him by the Command of Allah. , The
angels guard him from in front of him and from behind him
and when Allah’s Ordainment conies, they leave him. Mujahid

(1) See; Musnad Ash-Shihab (2/130). In A d-Durr Al-Manthaor Fit-Tafseer

BiBMa Vioor (355/8), As-Suyooti attributed it to Ad-Daraqutrii, on the

authority of Anas

110

Mention of the Creation of the Angela and Their

/ ' ‘

said, “Every slave has an angel charged with protecting him
during his sleep and his wakefulness from the jinn and mankind
and harmful creatures. And nothing can come to him intending
to harm him without an angel saying, “Behind you!” - Unless
Allah wills that it should afflict him, in which case it will do so.
Also among them are the angels entrusted with protecting the
deeds of the slaves, as Allah, Most High, says, (Remember)
that the two receivers (recording angels) receive (each human
being after he or she has attained the age of puberty), one sitting
on the right and one on the left (to note his or her actions). Not
a word does he (or she) utter, but there is a watcher by him
ready (to record it). (So ora h 2^/50:17, 18)

Allah, Most High, says, But verily, over you (are appointed
angels in charge of mankind) to watch you. Kiraman (honorable)
Katibeen writing down (your deeds). They know all that you
do. ; (Soorah Al-lnfitar 82:10-12)

So Allah made them honorable in their being and in their
behavior. A part of their honorableness is demonstrated in the
hadeeth narrated in the books of authentic ahadeeth and in the
Sunan <!> and Mas a need 1 (2) 3 on the authority of a number of the
Companions who reported from the Messenger of Allah %
that he said, “The angels do not enter a house in which there
is a picture or in which there is a dog or in which there is a
person in a state of janabah . {W ' (4) In the narration of ‘Asim Ibn

( 1 ) Simmr Collections of ahadeeth arranged according to subject matter.

( 2 ) Mi as a need: Collections of ah adeeth a rra nged a c co rdi n g t o the i r asm leed
{chains of narrators).

(3) Janabalv. Ritual impurity.

(4) With the addition of the words: “or where there is a person in a stale of
janahah” this is a weak narration. It was narrated by Abu Dawood (227),
by An-Nasah (261), by Ahmad (1292) and by Ibn Hibban in bis Saheeh
(5/4, No. J 205). As for the hadeeth narrated on the authority of ‘Abdullah

Ill

Mention of the Creation of the Angels and Their

< PttP*-

Dam rah, who reported on the authority of ‘All I bn Abi Talib
4*, is the addition “or urine.” * (1) 2 In the narration of Rafi‘, on
the authority of Abu Sa‘eed Al-Khudri 4®, in a marfoo' form, it
was stated: “The angels do not enter a house in which there is
a picture or a statue .” i2) And in the narration of Mujahid on the
authority of Abu Hurairah 4 ®, in a marfoo ' fonn, it was stated:
“The angels do not enter a house in which there is a dog or a
statue.” (3) In a narration on the authority of Abu Hurairah 4& it
was stated that he said: The Messenger of Allah said, “Tire
angels do not accompany travelers who have with them a dog
or a bell.” (4) 5 It was narrated by Zurarah Ibn Aw fa, who reported
on the authority of the Messenger of Allah M that he said, “The
angels do not accompany travelers who have with them a bell.”
(i) Al-Bazzar narrated on the authority of Abu Hurairah 4® that
he said: The Messenger of Allah M said, “Verily, the angels of
Allah know the children of Adam,” and I think he said, “and
they know thei.* deeds, so if they see a slave performing an
act of obedience to Allah, they speak of it among themselves
and they name it and say, ‘So-and-so has succeeded this night.
So-and-so has been saved this night.’ 13ut if they see a slave
committing an act of disobedience to Allah, they speak of it
among themselves and they name it and say, ‘So-and-so is

Ibn 1 Abbas which stales that: “Angels do not enter a house in which
there is a dog or a picture/ 1 it was narrated by Muslim (3929),

(1) This is an extremely weak hadeeth, It was narrated by Imam A Inn ad -v
and it contains in its chain of narrators one * Amr Ibn Khalid, who is a liar.

(2) This is an authentic hadeeth narrated by Imam Ahmad (1 1448), Malik
(1801) and At-Tirmldhi (2805).

(3) This hadeeth is authentic in meaning; it was narrated by Abu Dawood
(4158) and Al-Ttrmidhi (2806),

(4) Narrated by Muslim (2113), Abu Dawood (2555), At-Tirmidhi (1703),
Ahmad (7512) and Ad-Darimi (2676).

( 5 ) Ana ut h e n t i c hadeeth n a rr a te d b y Ah m ad (8772),

1 1 2 Mention of the Creation of the Ansels and Their

destroyed this night’.” (!|

Al-Bukhari narrated on the authority of Abu Hurairah 4® that
he said: The Messenger of Allah ^ said, “The angels keep on
descending from and ascending to the heaven in turn, some at
night and some by day, and all of them assemble together at
the time of the Fajr and 'Asr prayers. Then those who have
stayed with you overnight ascend unto Allah, Who asks them,
and He knows the answer better than they, ‘How have you
left My slaves?’ They reply, ‘We have left them praying as we
found them praying’.” 1 (2) This is the wording in the Book of the
Beginning of Creation .

What is meant is that every person has two protecting angeis,
one before him and the other behind him. They protect him
from Allah’s Command, by Allah’s Command. And there are
two recording angels, one on his right and one on his left; and
the recording angel on the right commands the angel on the
left. The one on the right records his good deeds, while the
one on the left records his bad deeds. When the angel on the
left intends to record a bad deed, the angel on the right says
to him, “Give him a respite, that haply, he may repent or seek
forgiveness.” If he performs a good deed, the angel on the
right records it without hesitation, as Allah, Most High, says,

(Remember) that the two receivers (recording angels) receive
(each human being after he or she has attained the age of
puberty), one sitting on the right and one on the left (to note his
or her actions). Not a word does he (or she) utter, but there is
a watcher by him ready (to record it). (Soorah Oaf 50: 1 7, 1 8)

( 1 ) This was mentioned by Al-I laitliami in Majma ' Az-Zawa 'id ( 1 0/226) and
he said of it. “Narrated by Al-Bazzar; it contains (in its chain of narrators)
people whom I do not know.”

(2) Narrated by Al-Bukhari (3223).

113

Mention of the Creation of the Angels and Their

, 1

As for the hacieeth narrated by Imam Ahmad on the authority
of ‘Abdullah Ibn Mas'ood^fc, in which he said: The Messenger
of Allah said, “There is not a single one of you but lias his
qareen from among the jinn and his qareen (companion) from
among the angels.” They said, “And you also. Messenger of
Allah?” He replied, “Yes, I also, but Allah has helped me against
him so that he does not command me except in that which is
true and good.” (l) It is possible that this qareen from the angels
is unlike the qareen that protects mankind. He is only charged
with guiding and directing him by Allah’s Permission to the way
of goodness and the path of righteousness. Likewise, the qareen
from among the devils has been charged to spare no effort in
causing confusion and misguidance. The one who is protected
is the one whom Allah, the Almighty, the All-Powerful protects
- and Allah is the One from Whom protection is sought.

AI-Bukhari narrated on the authority of Abu Hurairah 4= that
he said: The Messenger of Allah said, “Every Friday the
angels lake their stand at every gale of the mosques to write the
names of the people chronologically (i.e. according to the time
of their arrival for the Friday prayer) and when the Imam sits
(on the pulpit) they fold tip their scrolls and get ready to listen
to the sermon.” (2) 3 Al-Bukhari narrated in this from this source
and it is narrated in the Saheehain from another source. 131

Allah, Most High, says, ( And recite the Qur'an in the
early dawn (i.e. the morning prayer). Verily, the recitation of
the Qur’an in the early dawn is ever witnessed (attended by
the angels in charge of mankind of the day and the night). )
(Soorah Al-I.sra’ 17:78)

( 1 ) Narrated by Muslim (2KI4) and Imam Ahmad <3770).

(2) Narrated by A!- Bukhari (3211).

(3) Narrated by Al-Bukhari (929) and Muslim (850).

1 14 Mention of the Creation of the Angels and Their

, = — >.

Al-Bukhari narrated on die authority of Abu Hurairali
4 * from the Prophet tM- that he said, “A prayer performed in
congregation is twenty-five times more superior in reward to
a prayer performed by a single person. The angels of the night
and the angels of the day are assembled at the time of the Fqjr
prayer.” Abu f lurairah 4* added, "If you wish, you can recite:
f And recite the Qur'an in the early dawn (i.e. prayer. Verily,
the recitation of the Qur’an in the early dawn is ever witnessed
(attended by the angels in charge of mankind of the day and the
night). > (Soorah Al-lsra ' 1 7:78)

Al-Bukhari narrated, on the authority of Abu Hurairah
that he said: The Messenger of Allah M said, “When a man
calls his wife to his bed (to have sexual relations with her) and
she refuses and causes him to sleep in anger, the angels curse
her till morning.” <"

It has been narrated in the Saheehain that the Messenger of
Allah said, “When the imam says Ameen (in the prayer),
says Ameen , because if anyone’s ta'meen (saying Ameen)
coincides with that of the angels, all of his previous sins will
be for given.” (:i

Imam Ahmad narrated, on the authority of Abu Hurairah
or on the authority of Abu Sa'ccd Al-Khudri - Al-A‘mash
(one of the narrators) was unsure which of them it was - said:
The Messenger of Allah is said, “Verily, Allah has angels
who travel throughout the earth in addition to the recorders
of mankind and when they find people remembering Allah,
the Almighty, the All-Powerful, they call out to one another,
‘Come to the object of your desire!’ And they take them up to
the lowest heaven. Their Lord asks then, and I le knows better

( t ) Narrated by Al-Bukhari (3237).

(2) Narrated by Al-Bukhari (780) and Muslim (781).

Mention of the Ovation of the Angels and Their 1 1 5

/ ■ — — — z tyr v

than them, ‘What are My slaves saying?’ They say; ‘They are
glorifying, magnifying, praising and extolling You.’ He asks,
‘Have they seen Me?’ They say, ‘No, by Allah, they have not
seen You.’ He asks, ‘And how would it be if they saw Me?’
They say, ‘They would be even more fervent and devoted in
their praise and worship.’ He asks, ‘What are they asking me
for?’ They say, ‘They ask You for Paradise.’ He asks, ‘And
have they seen it?’ They say, ‘No, by Allah, Lord, they have not
seen it.’ l ie asks, ‘And how would it be if they saw it?’ They
say: ’They would be even more eager for it and they would
beseech You even more earnestly.’ He asks, ‘And what do they
seek My protection from?’ They say, ‘From the Fire of Hell.’
He asks, ‘Have they seen it?’ 't hey say, ‘No, by Allah, they
have not seen it.’ He asks. ‘And how would it be if they saw
it?’ They say: ‘They would be even more afraid and anxious
to escape it.’ Allah says: ‘You arc My witnesses that I have
forgiven them.’ One of the angels says: ‘So-and-so is not really
one of them; he came (to the gathering) for some other reason.’
Allah says, ‘They were all in the gathering, and one of them
will not be excluded (from forgiveness)’.” ( "

Imam Ahmad narrated on the authority of Abu Hurairah *->,
that he said: The Messenger of Allah M said, “Whoever relieves
a believer from a hardship in this life. Allah will relieve him from
a hardship on the Day of Resurrection. Whosoever brings ease to
a believer who is in difficulty, Allah will bring ease to him in both
this life and the next. Whosoever conceals the shortcomings of
a Muslim, Allah will conceal his shortcomings in this world and
the next. Allah will always help a servant as long as that servant
helps his brother. And whoever follows a path by which he seeks
knowledge, A Hall will make easy for him a path to Paradise.
Those people who assemble in a house from among the houses

( 1 ) This is an authentic hadeeth narrated by Imam Ahmad (7376).

116

Mention of the ( real ion of the Angels and Their

-A v

of Allah (mosques) and recite the Book of Allah and learn and
teach the Qur’an, tranquility will descend upon them and mercy
will cover them and the angels will surround them. Allah makes
a mention of them in the presence of those near Him, and he who
is slow-paced in doing good deeds, his (exalted) lineage will not
make him go faster.”' 11

Imam Ahmad narrated from ‘Abdullah Ibn Mas’ood 4 - that
the Messenger of Allah % said: “Verily, Allah has angels who
travel in the earth. They convey to me the peace greetings
(sal am) from my Ummah " ' 2t

Likewise, when a slave leaves his house and says, “ Bismillahi
Tawakkaltu ‘Alallahi I fa La Hawla if'a La Quwwata Ilia Billah
(In the Name of Allah. I have placed my trust in Allah and there is
no strength and no power except in Allah),” the angel says to him,
“Your needs shall be fulfilled, you shall be saved from difficulties
and hardships. Satan, hearing these words, leaves him. 11(31

The ahadeeth in which the angels are mentioned are numerous
and we have mentioned from them what Allah has made easy
for us, all praise be to Him.

Section Regarding the Superiority of Angels
Over Mankind

People have differed regarding the superiority of the angels

( 1 ) Narrated by Ahmad (7379) and Muslim (2699),

(2) This is an authentic hadeeth narrated by Imam Ahmad (4 1 98).

(3) This is an authentic hadeeth narrated by Abu Da wood (5095) and At-
Tirmidhi (3426), on lltc authority of Anas Ibn Malik 4*.

] 17

Mention of the Creation of the Angels anil Their

over mankind, holding a number of diverse opinions: Most of
what lias been written relating to this issue is recorded in the
books of the rationalists and the disagreements therein with
the Mu 'tazilites and those who agreed with their opinions.
The oldest discourse that I have seen relating to this issue is
that mentioned by Al-Ilafiz Ibn ‘Asakir in his Tareekh, in the
biography of Umayyah lbn ‘Amr Ibn Sa'eed Ibn AI-'As, in
which it was stated that he attended a gathering held by ‘Umar
Ibn ‘Abdul-Aziz and found with him a group of people. ‘Umar
said, “There is no one more noble in Allah’s Sight than a noble
person from the children of Adam.” And he cited as evidence
for his claim the Words of Allah, Most High: Verily, those
who believe (in the Oneness of Allah and in His Messenger,
Muhammad [peace be upon him] including all obligations
ordered by Islam) and do righteous good deeds, they are the best
ol creatures. {So or ah Al-Bayyinah 98:7) Umayyah Ibn ‘Amr
Ibn Sa'eed agreed with him in this, but ‘Irak Ibn Malik said,
“There is none more noble in Allah's Sight than His angels:
they perpetually serve Him and they are His messengers to his
Prophets.” He cited as evidence for his claim the Words of Allah,
Most High: "Your Lord did not forbid you this tree save you
should become angels or become of the immortals." {Soonth
Al-A'raf 7:20) ‘Umar Ibn ‘Abdul-Aziz said to Muhammad
Ibn K.a‘b Al-Qurazi, “What do you say, Abu Hamzah?” He
said, “Allah has honored Adam and created him with His Hand
and He breathed into him of His Spirit and caused the angels
to prostrate before him and He created from his progeny the
Prophets, the Messengers and those whom the angels visit.”
‘Umar Ibn ‘Abdul-Aziz agreed with this judgment, but he cited
evidence other than that cited by Muhammad Ibn Ka‘b and he
declared the use of Allah's Words: Verily, those who believe
{in the Oneness of Allah and in His Messenger. Muhammad

1 1 8 Mention of the Creation of the Angels anil Their

/ — ______

[peace he upon him] including all obligations ordered by
Islam) and do righteous good deeds... as evidence for man’s
superiority to be weak, because the Verse is not exclusive to
mankind; Allah has described the angels as having faith in
His Words: And they (the angels) believe in Him. » ( Soorah
Ghafir 40:7) and also the jinn: f And indeed when we heard
the Guidance (this Qur'an), we believed therein (Islamic
Monotheism) > (Soorah A 1-Jinn 72:13) and: < And of us some
are Muslims (who have submitted to Allah, after listening to
this Qur’an). ) (Soorah A l- Jinn 72:14)

/** - ^ j

Cruder: /Vlentian (>^- lAe Creatian dy

j* /**

mejjuut aa<{ me Stan/ y Satan

Allah, Most High, says, He created man (Adam) from
sounding clay like the clay of pottery. And the jinn did He create
from a smokeless flame of fire. Then which of the Blessings of
your Lord will you both (jinn and men) deny? f ( Soorah Ar-
Rahman 55: 14-16)

He, Most High, says, { And indeed, We created man from
sounding clay of altered black smooth mud. And the jinn. We
created aforetime from the smokeless flame of fire. ) (Soorah
Al-Hijr 15:26,27)

'Abdullah Ibn ‘Abbas 4®, Tkrimah, Mujahid, Al-Hasan and a
number of others said that the meaning of the Words of Allah,
Most High: { from a smokeless flame of fire ) (Soorah Ar-
Rahman 55:15) is: from the tip of the flame, or in another
narration, from the purest and best part of it. We have mentioned
previously by way of Az-Zuhri, on the authority of ‘Urwah,
who reported on the authority of ‘A’ is hah that she said: The
Messenger of Allah M said: “The angels were created from

120

Mention of the Creation of the Jinn and the Story of..

-4r- s

light, the jinn were created from a smokeless fire and Adam
was created from what has been described (in the Qur’an) to
you (i.e. from clay).” (1)

Many of the scholars of tcifseer said that the jinn were created
before Adam and that the hitm (2) and the hi tin lived in the
Earth before mankind and Allah sent the jinn against them and
they killed them, drove them out of it and exterminated them.
And they inhabited it after them, because of what they had
done. As-Suddi said in his Tafseer on the authority of ‘Abdullah
ibn ‘Abbas, on the authority of Murrah, who reported on the
authority of ‘Abdullah Ibn Mas'ood and on the authority of
some of the Companions of the Messenger of Allah % that
they said that when Allah had completed the creation as lie
willed. He ascended (istawa) over the Throne and He appointed
Ibices over the dominion of the earthly heaven. He belonged
to a tribe of the angels known as the jinn. They were called the
jinn because they were the guardians of Al-Jcmnah (Paradise).
In addition to his dominion of the earthly heaven. Ibices was a
guardian and the idea grew in his heart that Allah had favored
only him above all of the angels. Ad-Dahhak mentions, on the
authority of ‘Abdullah Ibn ‘Abbas that when the jinn caused
corruption in the Earth committed bloodshed, Allah sent Iblees
against them with an army of angels and they killed them and
expelled them from the land to islands in the seas.

Muhammad Ibn Ishaq reported, on the authority of ‘Abdullah
Ibn ‘Abbas J&, that he said that the name of Iblees before he
committed the act of disobedience (to Allah) was ‘Azazeel
and he was one of the inhabitants of the Earth and one of the
strongest of the angels in formulating legal judgments and the

( I } Narrated by Muslim (29%) and Imam Ahmad (24826).
(2) Hinni The weakest and lowest of die jinn.

12 !

Mention of the Creation of the Jinn and the Story of.

J XV—

greatest of them in knowledge. He hailed from a tribe known
as the Jinn.

Al-Hasan Al-Basri said: “He was not of the angels for even
the blink of an eye. His origin was the jinn, just as Adam’s
origin was human.” Shahr I bn Hawshab and others said that
Ibices was of the jinn whom the angels expelled and they
captured some of them and took them to the heaven. This was
narrated by Ibn Jareer At- Tabari.

They said that when Allah willed to create Adam $£3 in order
that he might be on the Earth along with his progeny who came
after him and created his body from it, Ibices - whose name at
that time was ‘Azazcel and who was the leader of the jinn and
the most fervent of them in worshipping Allah - went around
and inside his body and when he found that it was hollow, he
realized that he was a creation who could not be controlled and
he said, “If I gain mastery over you, 1 will certainly destroy you,
but if you gain mastery over me, I will disobey you.” Then,
when Allah blew into him of His Spirit, as we shall see. and
commanded the angels to prostrate before him, Iblees became
filled with extreme envy and refused to prostrate before him.
He said, “I am better than he; You created me from fire and
You created him from clay.” So he disobeyed (he command
and opposed the Lord, the Almighty, the All-Powerful and he
committed a sin by his words ant! was withdrawn from the
Mercy of his Lord and removed from the high position that he
had occupied due to his worship. He had resembled the angels
but he was not of the same species as them, because he was
created from fire, while they were created from light. He had
been deceived by his nature and returned to his fiery origin:
<(So the angels prostrated themselves, all of them, except Iblees
(Satan) he was proud and was one of the disbelievers. , ( Soorah

1 22 Mention of the Creation of the Jinn tint / the Storv of.

, >

Sad 38:73,74)

So Ibices was sent down from the heavenly host and he was
prohibited from ever entering it again. As a result, he went
down to the Earth wretched, humbled, disgraced and expelled,
with the threat (or promise) of the Fire for him and those of the
jinn and mankind who follow him. In spite of this, he exerts
all of his efforts to misguide the children of Adam, by every
means and every way, as Allah, Most High, says, = (Ibices)
said, ‘See? This one whom You have honored above me. if You
give me respite (keep me alive) to the Day of Resurrection, I
will surely seize and mislead his offspring (by sending them
astray), all but a few!* (Allah) said, ‘Go, and whosoever of
them follows you. surely! Hell will be the recompense of
you (all) an ample recompense. And Istafziz (literally means:
befool them gradually) those whom you can among them with
your voice (i.e. songs, music, and any other call for Allah's
disobedience), make assaults on them with your cavalry and
your infantry, mutually share with them wealth and children (by
tempting them to earn money by illegal ways usury, etc., or by
committing illegal sexual intercourse, etc.), and make promises
to them. But Satan promises them nothing but deceit. Verily!
My slaves (i.e. the true believers of Islamic Monotheism), you
have no authority over them. And All-Sufficient is your Lord as
a Guardian’.” ) {Soar ah Al-Isra ' 1 7:62-65) And we shall relate
the story in detail when wc mention the creation of Adam

Allah, Most High, says in Soorah A i- Jinn, ( Say (o,
Muhammad): ‘It has been revealed to me that a group (from
three to ten in number) of jinn listened (to this Qur’an). They
said, ‘Verily! We have heard a wonderful Recital (this Qur’an)!
ft guides to the Right Path, and we have believed therein,
and we shall never join (in worship) anything with our Lord

123

Mention of the Creation of the Jinn and the Story of.

/- ■ _ ^

( Allah). And exalted be the Majesty of our Lord. He has taken
neither a wife, nor a son (nor offspring nor children). And that
the foolish among us (i.e. Iblees) or the polytheists among the
jinn used to utter against Allah that which was wrong and not
right. And verily, we thought that men and jinn would not utter
a lie against Allah. And verily, there were men among-mankind
who took shelter with the masculine among the jinn, but they
(the jinn) increased them (mankind) in sin and disbelief. And
they thought as you thought, that Allah will not send any
Messenger (to mankind or jinn). And we have sought to reach
the heaven; but found it filled with stern guards and flaming
fires. And verily, we used to sit there in stations, to (steal) a
hearing, but anyone who listens now will find a flaming fire
watching him in ambush. And we know not whether evil is
intended for those on Earth, or whether their Lord intends for
them a Right Path. There are among us some that are righteous,
and some the opposite; we are groups each having a different
way (religious sect. etc.). And we think that we cannot escape
(from the punishment of) Allah on Earth, nor can we escape
(from the punishment) by flight. And indeed when we heard
the Guidance (this Qur'an), we believed therein (Islamic
Monotheism), and whosoever believes in his Lord shall have
no fear, either of a decrease in the reward of his good deeds
or an increase in punishment for his sins. And of us some are
Muslims (who have submitted to Allah, after listening to this
Qur’an), and of us some are al-qasitoon, (disbelievers, those
who have deviated from the Right Path).” And whosoever has
embraced Islam (i.e. lias become a Muslim by submitting to
Allah), then such have sought the Right Path. And as for the
qasitoon (disbelievers who deviated from the Right Path), they
shall be the firewood for Hell, It they (the non-Muslims) had
believed in Allah, and went on the Right Way (i.e. Islam) We

124

Mention of the Creation of the Jinn am! the Story of.
/ >.l« - ■>

should surely have bestowed on them water (rain) in abundance.
That We might try them thereby. And whosoever turns away
from the Reminder of his Lord (i.e. this Qur’an, and practices
not its laws and orders), l ie will cause him to enter in a severe
torment (i.e. Hell). > (Soorah Al-Jinn 72:1-1 7)

We have given the explanation of this Soorah and the complete
story at the end of Soorah A l-Ahquf 'and we mentioned ahadeeth
relating to it there. We said that this group was from among
the jinn of Naseebeen ( " or according to other narrations,
from the jinn of Busra - and they passed by the Messenger of
Allah i % when he was standing in prayer with his Companions
4 at Batn Nakhlah, in Makkah and they stood and listened to
his recitation. Then the Prophet & met with them for a whole
night and they asked him about things that he had enjoined
upon them and things that he had forbidden to them. They also
asked him about provision (for the Afterlife) and he said to
them: “Every bone on which the name of Allah is recited is
your provision. The time it will fall in your hand it would be
covered with flesh, and the dung of (the camels) is fodder for
your animals.” ,2)

The Prophet forbade Muslims from performing istinja '
with these (things), saying, “For these are the provision of your
brothers, the jinn.” <4>

Scholars have disagreed regarding whether the believing
jinn would enter Paradise, or whether the reward for their
obedience would only be that they were not punished in the

( 1 ) N use cbe en : A town on the u ppe r rea c h es o f the E u ph ra te s .

(2) Narrated by Muslim (450), At-Tirmidhi (3258) and Imam Ahmad (4138).

(3) Lstinja': Wiping the private parts after answering the call of nature.

(4) Narrated by At-Tirmidhi (18, 29), An-Nasa’i (34) and Imam Ahmad
(20251).

125

Mention of the Creation of the Jinn and the Story of.

Fire, According to one opinion {the correct one) they would
enter Paradise, based on the generality of the Words of Allah,
Most High. = But for him who (the true believer of Islamic
Monotheism who performs all the duties ordained by Allah and
His Messenger Muhammad, and keeps away (abstains) from
all kinds of sin and evil deeds prohibited in Islam and) fears
the standing before his Lord, there will be two Gardens (i.c. in
Paradise). Then which of the Blessings of your Lord will you
both (jinn and men) deny?” ? (Soorah Ar-Rahman 55:46,47)

Al-Bukhari narrated, on the authority of Abu Sa*eed Al-
Khudri ^ , that the Prophet ■>% said: “I observe that you like
sheep and the wilderness. So whenever you arc with your sheep
or in the wilderness and you want to pronounce the azan for the
prayer, raise your voice, for whoever hears the azan, whether a
human being, a jinn or any other creature, will be a witness lor
you on the Day of Resurrection.” Abu Sa‘eed added, “1 heard
it (this narration) from the Messenger of Allah.” ' (I) 11

As for the disbelievers among the jinn, some of them are
shavateen and their leader is Iblees, the enemy of Adam *££,
the father of the mankind and he and his progeny have been
given the opportunity to gain ascendancy over Adam i*£S and
his progeny. Allah, the Almighty, the All-Powerful pledges to
protect those of them who have faith in Him, believe in His
Messengers, obey His Laws, as He, Most High, says, < Verily!
My slaves (i.e. the true believers in Islamic Monotheism), you
have no authority over them. And All-Sufficient is your Lord as
a Guardian. > (Soorah Al-Isra ' 17:65)

And He, Most High, says, < And indeed Iblees did prove
true his thought about them, and they followed him, all except

( I ) Narrated by Al-Bukhari (609), An-Nasa’i (644), Ibn Majali (723) and Ah-

mad (10912).

126

Men I ion of the Creation of the Jinn and the Story of.

mm ■■ — \

a group of true believers (in the Oneness of Allah). And he
(Ibices ) had no authority over them, except that We might test
him, who believes in the Hereafter from him who is in doubt
about it. And your Lord is a Hafiz over everything. (Knower
of everything i.e. He keeps record of each and every person as
regards deeds, and then He will reward them accordingly). )
(Soorah Saba' 34:20,21)

He, Most High, says, ; 0, Children of Adam! Let not Shaitan
deceive you. as he got your parents (Adam and Hawwa’ [Eve])
out of Paradise, stripping them of their raiments, to show
them their private parts. Verily, he and qabeelnhu (his soldiers
from the jinn or his tribe) see you from where you cannot see
them. Verily, We made the Shayateen awliya ’ (protectors and
helpers) for those who believe not. (Soorah At- A' raf 7:27)
What is meant is that Allah has granted him respite and delayed
his punishment until the Day of Resurrection, as a trial and a
test for His slaves, as He, Most High, says, And he (Ibices)
had no authority Over them, except that We might test him, who
believes in the Hereafter from him who is in doubt about it. And
your Lord is a Hafiz over everything. (Knower of everything
i.e. He keeps record of each and every person as regards deeds,
and then lie will reward them accordingly). > (Soorah Saha'
34:21)

So Ibices - may Allah’s curse be upon him - is alive now,
given respite until the Day of Resurrection, according to the
evidence of the Qur’an and lie has a throne over the surface of
the sea. He sits on it and sends forth his legions to spread evil
and trials among the mankind. Allah, Most High, says, Ever
feeble indeed is the plot of Shaitan (Soorah An-Nisa ’4:76)

The proof that the throne of Iblees is on the sea is the hadeeth
narrated by Imam Ahmad, on the authority of Jabir Ibn

127

Mention of the Creation of the Jinn and the 5/on* of.

, B£S w

‘Abdullah 4=, who said: The Messenger of Allah •&. said: “The
throne oflblecs is on the sea and he sends his legions every day
to spread discord among the people and the greatest of them in
rank in Iblees’ sight is the one who causes the greatest discord
among the people.” m

Imam Ahmad narrated, on the authority of Jabir Ibn ‘Abdillah
4 -.. that he said: I heard the Messenger of Allah 3 $ saying: “The
throne of Iblees is over the sea and he sends his legions every
day to spread discord among the people and the greatest of
them in his sight is the one who spreads the most discord.” (2>

Imam Muslim narrated, on the authority of Jabir Ibn
‘Abdullah 4® from the Prophet 3 s, that he said: “Iblees places
his throne upon water; he then sends detachments (for creating
dissension): the nearer to him in rank arc those who are the
greatest in creating discord. One of them comes and says: ‘I
did such-and-such.’ And he says: ‘You have done nothing.’
Then one amongst them comes and says: ‘1 did not spare so-
and-so until I caused discord between a husband and his wife.’
The devil goes near him and says: ‘You have done well. 1 Al-
A‘mash said, ‘He then embraces him’.” (3)

And we have already mentioned this hadeeth in explanation
of the Words of Allah, Most High: < that by which they cause
separation between a man and his wife > (Soorah At-Baqarah
2:102) That is, the magic that is learnt from the devils among
the mankind and the jinn leads to the separation of those
between whom there exists the greatest intimacy and love; this

( ) ) This is an authentic hadeeth narrated by Imam Ahmad (14400) and all of
the men in its chain are trustworthy.

(2) This is an authentic hadeeth narrated by Iniam Ahmad (14699) and the
men in its chain arc trustworthy,

(J) Narrated by Muslim (2813).

128

Mention of the Creation of the Jinn anil the Story of.

„

is why Satan thanks the efYorts of the one who causes this.
So the one whom Allah rebukes, Satan praises; the one who
invokes Allah’s anger, Salan is pleased with him - may Allah’s
Curse be upon him. Allah has revealed the Mu'awwidhatam
(i.e. Soorah Al-Falctq and Soorah An-Ncts) (,) as a means of
repelling all manners of evil and its causes and objectives, in
particular.

Soorah An-Nas, which sates. Say, I seek refuge with (Allah.
) the Lord of the mankind, the King of the mankind. The Halt
(God) of the mankind, from the evil of the whisperer (the devil
who whispers evil into the hearts of people) who withdraws
(front his whispering in one's heart after one remembers Allah),
who whispers in the breasts of the mankind, of jinn and men.”)
{Soorah An-Nas 114:1 -6)

In Saheeh A i- Bukhari, it is reported, on the authority of
Safiyyah Bint Huyayyi (may Allah be pleased with her), that
the Messenger of Allah % said, “Verily, Satan circulates in the
human mind as blood circulates in it.” <2)

Allah, Most High, says, But Shaitan made him forget to
mention it to his Lord (or Satan caused [Yoosuf ' v ] to forget
the remembrance of his Lord [Allah] so as to ask for His Help,
instead of others). '* * {Soorah Yoosuf 12:42) That is, when
Yoosuf said to the wine-pourer, “Mention me to your lord
(i.e. your king, so as to get me out of the prison).” > {Soorah

ft) Narrated by Ahmad in his Musnad (No. 16983) with an authentic chain
i>f narrators, on the authority of ‘Abdullah Ibn ‘Abbas Al-Juhani who
said that the Messenger of Allah ft said to him, “0 ‘Abdullah Ibn ‘Ab-
bas! Shall l inform you about the best thing with which to seek protection
with Allah?"' He said, “Certainly” The Messenger of Allah # said, “Say,

*1 seek refuge with the Lord of the daybreak 1 and ‘I seek refuge with the
Lord of the mankind 1 ”

(2) Narrated by Al-Bukhari (2038).

129

Men linn of the Creation of the Jinn anil the Storv of..

, ■ ' ' •

Yoosuf 12:42) - the wine-pourer forgot to mention him to his
lord (the king) and this forgetfulness was from Satan, as a result
of which Yoosuf ^ remained in prison for a number of years
more. This is why He says after it, ' Then the man who was
released (one of the two who were in prison), now at length
remembered and said... ■ {Soar ah Yoosuf 12:45)

Imam Ahmad narrated, on the authority of Abu Hurairah 4-i,
that he said: The Messenger of Allah ^ said: “When any of you
is in the mosque Satan comes to him and beguiles him with his
whisperings as a man entices his riding beast and when it is
quiet, he hobbles it or bridles it.” Abu Hurairah 4* said, “And
you people see that: as for the one that is hobbled, you see him
inclining this way and that and he docs not remember Allah,
while as for the one who is bridled, he opens his mouth, but
he does not mention Allah, the Almighty, the All-Powerful.” m
Imam Ahmad alone narrated this.

Imam Ahmad narrated, on the authority of ‘Abdullah lbn
‘Abbas 4*, that he said: A man came to the Prophet and said.
“O Messenger of Allah! I speak to myself about something
which I would rather fall down from the sky than discuss
(with another).” The Prophet & said, “ Allahu Akbar (Allah is
Greatest)! All praise and thanks be to Allah, Who has reduced
the guile of Satan to mere whispering...” 1 (2)

Al-Bukhari narrated, on the authority of Abu Hurairah 4&. that
he said: The Messenger of Allah % said: “Satan comes to one
of you and says, ‘Who created this'?' and, ‘Who created this?'
Until he says, ‘Who created your Lord? 1 So, when he inspires

(1) This is an authentic hadeeth narrated by Imam Ahmad (8170) and the
men in its chain arc trustworthy.

(2) This is an authentic hadeeth narrated by imam Ahmad (2098) and Abu
Dawood (5112).

130

Mention of the Creation of the. /inn and the Story of.

-A,

such a question, one should seek refuge with Allah and give lip
such thoughts.” (l) 2

Allah, Most High, says. Verily, those who are al-muttaqoon
(pious. God-fearing), when an evil thought comes to them
from Shaitan , they remember (Allah), and (indeed) they then
see ( aright). » (Soorah A l-A ‘raf 7:20 1 )

He, Most High, says. Anil say: ‘My Lord ! I seek refuge
with You from the whisperings (suggestions) of the Shayateen
And 1 seek refuge with You, My Lord, lest they may attend (or
come near) me." [Soorah Al-Mit ’minoon 23:97,98)

Allah, Most High, says, i And if an evil whisper comes to
you from Shaitan then seek refuge with Allah. Verily, He is the
All-Hearing, All-Knowing. (Soorah A! -A Vo/ 7: 200)

He, Most High, says. So when you want to recite the Qur’an,
seek refuge with Allah from Shaitan, the outcast (the accursed
one). Verily, lie has no power over those who believe and put
their trust only in their Lord (Allah). 1 1 is power is only over
those who obey and follow him (Satan), and those who join
partners with Him (Allah) (i.e. those who are Mushrik noti -
polytheists). (Soorah An-Nahl 16:98-100)

Imam Ahmad and the compilers of the Sunan narrated on the
authority of Abul-Mutawakkil, who reported on the authority
of Abu Sa‘eed AMChudri that he said: The Messenger of
Allah % used to say, “I seek refuge with Allah, the All- Hearing,
the All-Knowing from the accursed Satan, from his urging,
from his inspiration and from his utterances.” <2)

(1) Narrated by Al-Bukhari (3276) and Muslim (134).

(2) An authentic hadeeth narrated by Imam Ahmad (1 1081), Abu Dawood
(775). Al-Timiidhi (242) and Ad-Darimi (1239).

131

Mention of the Creation of the Jinn and the Store of..

, ^=HS^

Al-Bukhari narrated, on the authority of ‘Adiyy Ibn Thabit
that lie said: Sulaiman Ibn Surad 4c said: Two men were
insulting each other in the presence of the Prophet M and we
were sitting with them. One of the two abused his companion
furiously and his face became red. The Prophet ^ said, "I know
a word (sentence) the saying of which will cause him to relax
if this man says it. Only if he said, I seek refuge with Allah
from Satan, the outcast’.” So they said to that (furious) man,
“Don't you hear what the Prophet is saying?” He said. “I am
not mad.” <n

Imam Ahmad narrated, on the authority of ‘Abdullah ibn
‘Umar <&, that the Messenger of Allah said, “None of you
should eat with his left hand nor should he drink with his left
hand, because Satan eats with his left hand and drinks with his
left hand.” 1 (2) 3

Imam Ahmad narrated, on the authority of Abu Ziyad At-
Tahhan that he said: I heard Abu Hurairah 4- say (that he heard)
from the Prophet that lie saw a man drinking whil standing
and he said to him, “Vomit (it out).” The man said, “Why?” He
said, “Would it please you that a cat should drink with you?”
lie said. “No.” The Prophet -i* said, “Then (you should know
that) the one who is more evil than that has drunk with you -
Satan.” ,3 >

Imam Ahmad narrated, on the authority of Ibn Az-Zubair,
that he asked Jabir 4>: Did you hear the Prophet M say, “When
a man enters his house and mentions Allah when he enters and
when he eats, the devil says, ‘There is no place for you to sleep

( 1 ) Narrated by Al-Bukhari (6115),

(2) This is an authentic hadeeth narrated by imam Ahmad (5490) and by
Muslim (2020)*

(3) This is an authentic hadeeth narrated by Imam Ahmad (7943)*

132

Mention of the Creation of the Jinn ami the Story of,.

~ 1 'A'™ 1 ■■ ■■■ ■ ■

and no dinner for yon here.’ But if lie enters and he does not
mention Allah's name as he enters, he (Satan) says, ‘You have
found a place to spend the night.’ And if he does not mention
Allah’s name when he eats, lie (Satan) says, ‘You have found a
place to spend the night and dinner.’ He (Jabir^) said, ‘Yes’.” ( 11

A 1- Bukhari n a irate d on the authority of ‘Abdullah I bn ‘Umar
4* that he said, “When the (upper) edge of the sun appears (in
the morning), do not perform a prayer till the sun appears in
full, and when the lower edge of the sun sets, do not perform
a prayer till it sets completely. You should not seek to pray at
sunrise or sunset, for the sun rises between the two sides of the
head of the devil.” (:t

And in the Sunan it was reported that the Messenger of Allah
M forbade that anyone should sit between the sun and the shade.
He said, “It is the silting place of Satan.” (1) 2 3

This is why Allah, Most High, says. The shoots of its fruit-
stalks are like the heads of Shayatm. ’ (So or ah As-Sajfat 37:65)
When the women witnessed the handsomeness of Yoosuf
No man is this! This is none other than a noble angel > ( Soorah
Yoosuf 12:31).

Al-Bukhari narrated on the authority of Jabir Ibn ‘Abdillah
4-i from the Prophet M that tie said, “When night falls, then
keep your children close to you, for the devils spread out then.
An hour later you can let them free; and close the gates of

( 1 ) This is an authentic hadeeth narrated by Imam Ahmad (1431 9).

(2) Narrated by Al-Bukhari (3273).

(3) This is an authentic hadeeth narrated by Ibn Majah (3722), without the
words, "It is the silting place of Satan," This addition is in Musnad AU
imam Ahmad (14995). In addition, some traditions have been reported
from 111 e Safaf from among the Companions • and others. Sec Ibn A hi
Sbaibah (5/268).

133

Mention of the Creation of the. Jinn anil the Story of.

< -A- %

your house (at night), and mention Allah's name thereupon,
and cover your utensils, and mention Allah's name thereupon,
(and if you do not have something to cover your utensils) you
may put something across it (c.g. a piece of wood, etc.)." ,h

Al-Bukhari narrated on the authority of ‘Abdullah Ibn
‘Abbas that he said, “If anyone of you has when having
sexual relation with his wife, he should say: in the Name of
Allah: 0 Allah! Protect us from Satan and prevent Satan from
approaching our offspring You are going to give us,' and if he
begets a child (as a result of that relation) Satan will not harm
it.'' ,2 >

Al-Bukhari narrated on the authority of Abu I lurairah 4-- that
the Messenger of Allah said, “Satan ties three knots at the
back of the head of each of you, and he breathes the following
words at each knot, ‘The night is, long, so keep on sleeping.’ If
that person wakes up and recites the praises of Allah, then one
knot is undone, and when he performs ablution the second knot
is undone, and when he prays, all the knots are undone, and he
gels up in the morning lively and gay, otherwise he gets up dull
and gloomy .” li)

Al-Bukhari narrated on the authority of Abu Hurairah 4: that
he said: The Messenger of Allah j? said: “When the call for the
prayer is pronounced, Satan takes to his heels, passing wind
with noise. When the call for prayer is finished, he comes back.
When the iqamah is pronounced, he again takes to his heels,
and after its completion, he returns again to interfere between
the (praying) person and his heart, saying to him. ‘Remember
this or that thing,' till the person forgets whether he has offered

( 1 ) Narrated by Al-Bukhari (3280)*

(2) Narrated by Al-Bukhari (3283).

(3) Narrated by Al-Bukhari (3269).

134

Mention of the Creation of the Jinn and the Stun • of.

— *

ihree or four rak'af. so if one forgets whether he has prayed
three or four rak 'at, he should perform two prostrations of
sahw (i.e, forgetfulness)."

Ahmad narrated on the authority of ‘Ata’ Ibn As-Sa’ib, who
reported on the authority of Anas that he said, "Stand close
together in the ranks (in prayer), because Satan stands in the
spaces.” (2t

Al-Bukhari narrated on the authority of Abu Sa'eed Al-Khudri
4 * that he said: The Messenger of Allah said, "If somebody
intends to pass in front of you while you are praying, prevent
him; should he insist, prevent him again; if he insists again,
light with him (i.e. prevent him violently e.g. by pushing him
violently), because such a person is (like) a devil." 1 2 (3)

Imam Ahmad narrated on the authority of Abu Sa'eed Al-
Khudri 4 that the Messenger of Allah ^ stood up to offer the
Fajr prayer and he (Abu Sa'eed 4) was standing behind him.

He recited and became confused in his recitation. When the
prayer was over, lie said, "If only you could have seen me and
Ibices I grabbed him and kept on trying to strangle him until I
fell the coldness of his saliva on these two fingers, the thumb
and the one next to it. Were it not for the prayer of my brother
Sulaiman (Solomon), he would have been lied to one of the
pillars of the mosque this morning, and the children of Al-
Madinah would have played with him. Whoever among you
can prevent anyone from coming between him and the qiblcth ,
let him do so." (4)

(1) Narrated by Al-Bukhari (3285).

(2) Narrated by Imam Ahmad (12162).

(3) Narrated by Al-Bukhari (3274).

(4) Narrated by Imam Ahmad (11371).

135

Mention of the Creation of the Jinn and the Story of.

. ttlf

Muslim narrated on the authority of Abu Ad-Darda’ 4 - that he
said: The Messenger of Allah iis stood praying and we heard him
say, “I seek refuge with Allah from you.” Then he repealed three
times, “l curse you with the curse of Allah.” Then he stretched
out his hand as though he was taking hold of something. When
he finished the prayer, we said, ‘O, Messenger of Allah! We
heard you say something during the prayer which we have not
heard you say before, and we saw you stretch out your hand.’
He replied, ‘Allah’s enemy Iblees came with fire to put it in
my face, so 1 said three times, i seek refuge in Allah from
you.' Then I said three times, ‘I curse you with the full curse
of Allah.’ But he did not retreat. Then I intended to seize him.
1 swear by Allah that had it not been for the supplication of my
brother Sulaiman he would have been bound, and made an
object of sport for the children of the people of Al-Madinah' ” <n

Allah. Most High, says. Let not then this (worldly) present
life deceive you, nor let the chief deceiver (Satan) deceive you
about Allah. > (Soorcih Luqman 3 1 :33)

He, Most High, says. Surely, Shaitan is an enemy to you,
so take (treat) him as an enemy. He only invites his Itizb
(followers) that they may become the dwellers of the blazing
Fire. > (Soorcih Fatir 35:6) So Satan spares no effort to hinder
and confuse a person in all of his affairs, all of his activities and
all of his inactive moments, as Al-Hafiz Abu Bakr Ibn Abi Ad-
Dunya wrote in his book entitled: Masa’id Ash-Shaitart (The
Afflictions of Satan); and in it are numerous benefits.

In lheSi//za« of Abu Davvood. it is reported that the Messenger
of Allah % used to say in his supplication, “I seek refuge with
You from Satan’s attempts to struggle with me. play with me

( I ) Narrated by Muslim (542).

136 Mention of the Creation of the Jinn atui the Stun' of.

s — — - ' s >

and corrupt my religion and my mind at the time of death.” (U

At-Tirmidhi, An-Nasa’i, I bn Hibban {in his Saheeh) and
I bn Abi Hatim (in his Tafseer) narrated on the authority of
'Abdullah Ibn Mas'ood 4® that he said: The Messenger of Allah
■ft said, “Verily, Satan has an effect on the son of Adam, and the
angel also has an effect. As for the effect of Satan, it is by his
threatening him with evil repercussions and rejecting the truth.
As for the effect of the angel, it is by his promise of a good
end and believing in the truth. Whoever finds the latter, let him
know that it comes from Allah and let him thank Allah for it.
Whoever finds the former, let him seek refuge (with Allah) from
Satan,” Then he recited, Satan threatens you with poverty
and orders you to commit Jahslui' (sins, immorality, lewdness
etc.); whereas A I hill promises you forgiveness from Himself
and bounty, and Allah is All-Sufficient for His creations’ need,
A 11- Know er. (Son rah Al-Bciqarah 2:268) 1 (2)

Al-Bukhari narrated on the authority of Abu Hurairah
that die Messenger of Allah M said, “Whoever says, La ilaha
i Hal la Ini wahddhu la shareeka lahu, lahui-mulku wa tahul-
hamdu wa huwa ‘ala ktti/i shav 'in qadeer (None has the right
to be worshipped except Allah, Alone, without partners, to Him
belongs the Dominion and to Him belong all praise and thanks,
and He has power overall things [i.e. He is Omnipotent]),” one
hundred times in a day, he will have the reward of manumitting
ten slaves, and one-hundred good deeds will be written in his
account, and one-hundred bad deeds will be wiped off or erased
from his account. On that day he will be protected from the
morning til! evening from Satan; and nobody will be superior
to him except one who has done more than that which he has

( 1) Narrated by Abti Dawood on the authority of Abu Yusr ( 1 552).

(2) Narrated by At-Tirmidhi (2988).

137

Mention of the C 'motion of the Jinn and the Story of.

/ — —

done. Al-Bukhari narrated on the authority of Abu Hurairah 4-;
that he said: The Messenger of Allah $$ said: “When any human
being is bom, Satan touches him at both sides of the body with
his two fingers, except ‘Eesa the son of Maryam, whom Satan
tried to touch but failed, for he touched the covering of the
placenta instead.” 111

Al-Bukhari narrated on the authority of ‘A’ishah (may Allah
be pleased with her) that she said, “I asked the Prophet % about
one’s looking It ere and there during the prayer. He replied, ‘It is
what Satan steals from the prayer of any one of you’.” 121

Al-Bukhari narrated on the authority of ‘Abdullah Ibn Abi
Qatadah, who reported on the authority of his father 4s that he
said: The Messenger of Allah M said: “A good dream is from
Allah, and a bad or evil dream is from Satan; so if any one of
you has a bad dream of which lie gets afraid, he should spit on
his left side and should seek refuge with Allah from its evil, for
then it will not harm him.” 1 2 (3)

Imam Ahmad narrated on the authority of Abu Hurairah 4i
that he said: The Messenger of Allah $$ said: “None of you
should point to his brother with his weapon (sword, spear,
arrow, dagger, etc.), because none of you knows, perhaps Satan
may cause him (to hurt his brother) and as a result, he would
fall into a pit of Fire.” (4)

Allah says. And indeed Wc have adorned the nearest heaven
with lamps, and Wc have made such lamps (as) missiles to drive
away the Shayateen , and have prepared for them the torment of
the blazing I 'ire (Soorah AI-Mulk 67:5).

(1) Narrated by Al-Bukhari (3286).

(2) Narrated by Al-Bukhari (3289).

(3) Narrated by Al-Bukhari (3292),

(4) This is an authentic hadeeth narrated by Ahmad (27432) and by Al-
Bukhari (7072) and Muslim (2617).

138

Mem ion of the £ 'real ion of the Jinn ami the Story of.

He, Mast High, says, informing ns about the jinn (that they
said). And we have sought to reach the heaven, but found it
filled with stem guards and fi anting (ires. And verily, we used
to sit there in stations, to (steal) a hearing, but anyone who
listens now will find a flaming fire watching him in ambush. )
(Soorah Al-Jinn 72:8.9)

A I- Bukhari narrated on the authority of Abu H ura i rah 4*
that he said: Verity, the Prophet of Allah 23 said, “When Allah
decrees some order in the heaven, the angels flutter their wings
indicating complete surrender to I Ms saying which sounds like
chains being dragged on rock. Until fear is banished from
their hearts, they say, ‘What is it that your Lord has said'?’ They
say: ‘The truth. And He is the Most High, the Most Great.’

(Soorah Saba’ 34.23) Then the stealthy listeners (devils)
hear this command, and these stealthy listeners are like this,
one over the other.” (Sufyan, a sub-narrator demonstrated this
by holding his hand upright and separating the fingers.) “A
stealthy listener hears a word which he will convey to the one
below him and the second will convey it to the one below him
till the last of them will convey it to the magician or foreteller.
Sometimes a flame (fire) may strike the devil before he can
convey it. and sometimes he may convey it before the flame
(fire) strikes him, whereupon the magician adds to that word
a hundred lies. The people will then say, ‘Did not he (i.e. the
magician) tell such-and-such a thing on such-and-such a dale?’
So that magician is said to have told the truth because of the
statement which has been heard from the heavens.” 111

Allah. Most High, says, 1 And whosoever turns away (blinds
himself) from the remembrance of the Most Beneficent (Allah)
(i.e. the Qur’an and worship of Allah), We appoint for him a
Shaitan to be a t/arcen (an intimate companion) to him. Anti
verily, they (the devils) hinder them from the Path (of Allah),

( l ) N arrat c d by A I - B u kh ari ( 4 8 00 ) ,

139

Mention of the Creation of the Jinn and the Ston’ of..

< • -‘'H P

but they think that they are guided right! Till, when (such a
one) comes to Us, he says (to his qareen [devil companion]),
Would that between me and you were the distance of the two
easts (or the east and west).' The worst (type of) companion
(indeed)! > (Sooroh Az-Zukhnt/43 :36-3 8 ) *

He, Most High, says, f And We have assigned them (devils)
intimate companions (in this world), who have made fair-
seeming to them what was before them (evil deeds which
they were doing in the present worldly life and disbelief in the
Reckoning and the Resurrection, etc.) and what was belli mi
them (denial of the matters in the coming life of the Hereafter as
regards punishment or reward, etc.) ) (Sooroh Fuss Hat 41 :25)

Imam Ahmad narrated on tiie authority of ‘Abdullah Ibn
‘Abbas ^ that he said: The Messenger of Allah said: “There
is no one among you who has not had a qareen from among the
devils appointed for him.” They said, “Even you. Messenger
of Allah?” He said, “Yes, but Allah has helped me against him
and he has embraced Islam.” {n

Imam Ahmad narrated on the authority of Abu Hurairah
that the Prophet M said, “Verily, the believer emaciates his
devil as one of you emaciates his camel on a journey.” 121

Imam Ahmad narrated on the authority of Saburah Ibn
Abi Fakih that he said: I heard the Messenger of Allah M
say: “Verily, Satan lays in wait for the son of Adam HhB at (a
number of) paths: he lays in wait for him at the path of Islam
and says: ‘Will you embrace Islam and abandon your religion
and the religion of your forefathers?’ But he disobeys him and
embraces Islam. So lie lays in wait for him at the path of hijrah
(migration in Allah’s Cause) and says, ‘Will you migrate and
abandon your land and your sky?’ But the similitude of the

( 1 ) Narrated by Ahmad (2319) and the men in its chain arc trustworthy,

(2) Tins is mi authentic hadeeth narrated by Ahmad (8717).

140

Mention of the ( teat ion of the Jinn urn/ the Story of.

* W ,

muhajir (migrate) is that of a horse in his strength and stamina.
But he d isobey es him and migrates. Then lie lays in wait for
him at the path of jihad , which is to struggle with one’s self and
one’s wealth, and lie says: ‘Will you light and be killed, after
which your wife will be married and your wealth divided?’
But he disobeyes him and per formes jihad." The Messenger
of Allah }% said, “So if anyone of them (the sons of Adam
does that, it will be his right upon Allah that He will admit him
to Paradise. If he is killed, it will he his right upon Allah that
He will admit him to Paradise. If he is drowned, it will be his
right upon Allah that I Ic will admit him to Paradise. And if his
riding beast breaks his neck, it will be his right upon Allah that
Me will admit him to Paradise.” {l)

Imam Ahmad narrated on the authority of ‘Abdullah I bn
‘Umar 4 that he said: The Messenger of Allah did not use
to neglect these supplications in the morning and the evening:
“O Allah! 1 ask You to pardon me in the life of this world and
in the Hereafter. O Allah! 1 ask You to pardon me and grant me
wellbeing in my Religion, my worldly affairs, my family and
my property. O Allah! Cover up my deficiencies and calm my
fears. O Allah! Protect me from my front, from behind, from
my right, from my left and from above me. I seek refuge with
Your Majesty from being snatched from below.” Wakee* said
it means to sink down. (:)

i 1 ) This is an au then lie hatieeth narrated by Imam Ahmad ( 1 5528),

(2) This is an authentic hadveth narrated by Imam Ahmad (4770), It was also
narrated by Abu Dawoud (5074) and by An-Nasa’i in an abbreviated form
(5530), Ibn Majah (3871), Ibn Hibban in ids Sakeeh (3/241, No. %l ) and
Al-Hukim in AUMustadrak{ 1/698, No, 1902),

(j/itltfcr: l \ /ut/ Mils Beat

/

Allah. Most High, says. And {remember) when your Lord
said to the angels; “Verily, 1 am going to place (mankind)
generations after generations on Earth,” they said, “will You
place there those who will make mischief and shed blood while
we glorify You with praises and thanks (Exalted he You above
all that they associate with You as partners) and sanctify You."
He (Allah) said, “I know that which you do not know.” And 1 le
taught Adam all the names (of everything), then lie showed
them to the angels and said. "Tell Me the names of these if
you are truthful." They said. "Glory be to You. we have no
knowledge except what you have taught us. Verily, it is You, the
All-Knower, the All-Wise." He said. "O Adam! Inform them of
their names." anil when he had informed them of their names.
He saiil. "Did 1 not tell you that I know the ghaib (unseen) in
the heavens and the Earth and I know what you reveal and
what you have been concealing? And (remember) when We
said to the angels: ‘Prostrate yourselves before Adam. And they

142

What Has Been Said Regantim’ the Creation of Adam

^ T- ’ - - ,

prostrated except Ibices; he refused and was proud and was
one of the disbelievers (disobedient to Allah). And We said. ‘O
Adam! Dwell you and your wife in the Paradise and eat both of
you freely with pleasure and delight of things therein wherever
you will, but come not near this tree or you both will be of
the zalimoon (wrong-doers).’ Then the Shaitan made them
slip therefrom (Paradise), and got them out from that in which
they were. We said, ‘Get you down, all, with enmity between
yourselves. On Earth will be a dwelling place for you and an
enjoyment fora time.* Then Adam received from his Lord of the
Words. And his Lord pardoned him (accepted his repentance).
Verily, He is the One Who forgives (accepts repentance), the
Most Merciful. We said, ‘Gel down all of you from this place
(the Paradise), then whenever there comes to you Guidance
from Me. and whoever follows My Guidance, there shall be no
fear on them, nor shall they grieve. But those who disbelieve
and belie Our Ay at (proofs, evidences, Verses, lessons, signs,
revelations, etc.) such arc the dwellers of the Fire, they shall
abide therein forever’,” (Soorah Al-Baqarah 2:30-39)

Likewise, Fie, Most High, says, O mankind! We have
created you from a male and a female, and made you into
nations and tribes, that you may know one another. Verily, the
most honorable of you with Allah is that (believer) who has
tac/wa (i.c. one of the mntlaqoon (pious). Verily, Allah is All-
Knowing. Aware of all things. ( Soorah AI-Hujurat 49:13)

He, Most High, says, It is lie Who has created you from
a single person (Adam), and (then) lie has created from him
his wife (Hawwa). in order that he might enjoy the pleasure
ofliving with her. When he had sexual relations with her. she
became pregnant and she carried it about lightly. Then, when
it became heavy, they both invoked Allah, their Lord (saying):

143

1 1 hat Has Been Said Regarding the Creation of Adam

/ - W—

‘If You give us a saleh (good in every aspect) child, we shall
indeed be among the grateful. (Soorah Al-A ’ra/7: 1 89)

He, Most High, says. And (remember) when We said to
the angels: ‘Prostrate Adam,” they prostrated except Ibices,
lie said. Shall I prostrate to one whom You created from
clay?’ (Ibices) said, ‘See? This one whom You have honored
above me, if You give me respite (keep me alive) to the Day
of Resurrection, I will surely seize and mislead his offspring
(by sending them astray) all but a few!’ (Allah) said, ‘Go,
and whosoever of them follows you, surely, Hell will be the
recompense of you (all) an ample recompense. Ami fslafzt
(literally means: befool them gradually) those whom you cun
among them with your voice (i.c. songs, music, and any other
call for Allah's disobedience), make assaults on them with your
cavalry and your infantry, mutually share with them wealth
and children (by tempting them to earn money by illegal
ways usury, etc., or by committing illegal sexual intercourse,
etc.), and make promises to them.* But Satan promises them
nothing but deceit. “Verily, My slaves (i.c. the true believers of
Islamic Monotheism), you have no authority over them. And
All-Sufficient is your Lord as a Guardian’. (Soorah Al-Jsra’
17:61-65)

He, Most High, says, (Allah) said, ‘Get you down ( from the
Paradise to the Earth), both of you together, some of you are
an enemy to some others. Then if there comes to you guidance
from Me. then whoever follows My Guidance shall neither
go astray, nor fall into distress and misery’. (Soorah Ta Ha
20:123)

Allah. Most High, says that lie addressed the angels, saying
■ “Verily, I am going to place generations after generations on
Earth." ( Soorah A l -Baqarah 2:30)

] 44 What lias Bren Said Regarding the t reafion of Adam

/ — - ■■ - \

He apprised them of the reason why He had created Adam
and his progeny, who would follow each other in succeeding
generations, as He, Most High, says. And makes you inheritors
of the Earth, generations after generations. (Soorah An -Nam l
27:62) He informed them of this by way of praise for the
creation of Adam 8&B and his progeny and He informed them
of this great event before it took place. The angels asked, with
the intention of acquiring knowledge and seeking wisdom, not
as some ignorant people have supposed, in order to express
disagreement or to belittle the children of Adam or display

envy toward them: They said, "Will You place therein those
who will make mischief therein and shed blood?" ( Soorah
AI-Baqarah 2:30) it was said by Qatadah that they knew that
this would happen because of what they had observed of the
behavior of the burn and the jinn before Adam .

As for the Words of Allah, Most High, 1 know that which
you do not know ( Soorah Al-Baqarah 2:30), the meaning
is: 1 know belter the greater good that there is in the creation
of them, which you do not know. That is, there will be among
them Prophets, Messengers, those who accept the truth without
hesitation, martyrs and righteous folk. Then He made clear to
them Adam’s superiority over them in knowledge, saying,
And lie taught Adam all the names (of everything). (Soorah
Al-Baqarah 2:3 i )

‘Abdullah I bn ‘Abbas 4« said, “They are these names with
which the mankind is acquainted, such as humans, animals,
earth, plains, seas, mountains, camels, donkeys and other
things.” Mu jali id said, “He taught him the names of the plate
and the pot and even the terms for breaking wind.”

Mujahid also said. “He taught him the name of every animal,
ever}' bird and everything.”

145

What Has Been Said Regarding the Creation of Adam
/'

Al-Bukhari atul Muslim narrated on the authority of Anas Ibn
Malik who reported from the Messenger of Allah that he
said, “On the Day of Resurrection the believers will assemble
and say, ‘Let us ask somebody to intercede for us with our
Lord.’ So they will go to Adam ■& and say, ‘You arc the father
of all the people; and Allah created you with His Own Hands,
and ordered the angels to prostrate to you, and taught you the
names of all things.’ m He recorded the hadeeth in full.

Then He showed them to the angels and said, ‘Tell Me the
names of these if you are truthful’.” ( Soovah Al-Baqarah
2:31)

Al-Hasan Al-Basri said, “When Allah wanted to create Adam
SJiB, the angels said, ‘Our Lord will not create a creation except
that we are more knowledgeable than it.’ Thus they were put
to trial and that was why Allah said, ‘...if you are truthful,
(Soorah Al-Baqarah 2:3 1 )

They (angels) said, ‘Glory be to You, we have no knowledge
except what you have taught us. Verily, it is You. the All-
Knowing, Most Wise'." ( Soorah Al-Baqarah 2:32) That
is, no one can encompass anything from Your Knowledge,
except what You have taught; You are far above that. This is
as Allah says, i And they will never compass anything of His
Knowledge except that which He w ills. {Soorah Al-Baqarah
2:255)

1 le said, ‘O. Adam! Inform them of their names,’ and when
he had informed them of their names. He said. "Did I not tell
you that I know the ghaih (unseen) in the heavens and the
Earth, and I know what you reveal and what you have been
concealing’?" ( Soorah Al-Baqarah 2:33) That is, 1 know the

{ 1 ) Narrated by Al-Bukhari (4476) and Muslim ( 1 93).

&

t ¥

o) -£
^ *

oj (5

146 What Has Been Said Remanding the Creation of Adam

, : — s

secrets just as I know the apparent tilings. It was also said that
His Words: “and I know what you reveal...” refer to their
saying, “Will You place therein those who w ill make mischief
therein and shed blood, - while we glorify You with praises and
thanks (Lixalted be You above all that they associate with You
as partners) and sanctify You." ; (Soorah Al-Baqarcih 2:30).
This was what they did openly.

As for His Words: “and what you have been concealing?”
(Soorah Al-Baqarah 2:33), what is referred to here is the
saying of Iblees, when he concealed within his heart arrogance
and belief in his superiority over Adam This was said
by Sa'eed Ibn Jubair, Mujahid, As-Suddi, Adh-Dhahhak and
Ath-Thawri; and it was the preferred opinion of Ibn Jareer At-
Tabari.

{ And (remember) when We said to the angels: ‘Prostrate
yourselves before Adam.' And they prostrated except Iblees,
he refused and was proud. ( Soorah Al-Baqarah 2:34) This
is a great honor bestowed by Allah on Adam when He
created him with His Hand and breathed into him His Spirit,
as He, Most High, says, * “So. when I have fashioned him
completely and breathed into him (Adam) the soul which 1
created for him. then fall (you) down prostrating yourselves
unto him." (Soorah Al-Hijr 15:29) So these were four honors:
His creation of him with His Hand, His breathing into him of
His Spirit, His command to the angels to prostrate before him
and His teaching him the names of (all) things.

In another Verse, He says, And surely. We created you (your
father Adam) and then gave you shape (the noble shape of a
human being), then We told the angels. Prostrate to Adam,’
and they prostrated, except Iblees, he refused to be of those
who prostrated. (Allah) said, ‘What prevented you (O. Iblees.)

147

What Has Been Said Regarding the Creation of Adam

/— — 1 - —O S'* s

that you did not prostrate, when I commanded you?’ Ibices
said, ‘1 am better than he (Adam), You created me from lire,
and him You created from clay’.’' > {Soonth Al-A ' rafl : 11,12)
Al-Hasan Al-Basri said, “Ibices used qiyas (analogy) and he
was the first one to do so.” This statement has an authentic
chain of narrations. Ibn Sccreen said. “The first to use qiyas
was Ibices, and the sun and moon would not be worshipped if
not for qiyas." Both of these statements were reported by Ibn
Jareer At-Tabari.

The meaning of this is that he compared himself will) Adam
HS& and considered that he was superior to Adam and thus
refused to prostrate him, in spite of the fact that he and all
of the angels had been commanded to do so. But analogy in
the presence of evidence is invalid. In addition, it is in itself,
invalid, because mud is more beneficial than fire: mud has the
qualities of wisdom, forbearance, patience and assurance and
mud is where plants grow, flourish, increase, and provide good.
To the contrary, fire has the qualities of burning, recklessness
and hastiness.

In addition, Allah honored Adam -fri. by creating him with
Mis Hand and breathing into him His Spirit. This is why He
commanded the angels to prostrate before him, as He says.
And (remember) when your Lord said to the angels: * I am going
to create a man (Adam) from sounding clay of altered black
smooth mud'." - up to the Words of Allah, Most High: And
verily, the curse shall be upon you till the Day of Recompense
(i.e. the Day of Resurrection). (Soorah Al-Hijr !5:2K-35) He
deserved this from Allah, Most High, because he insisted that
Adam was inferior to him and belittled him, while claiming
that he himself was superior to him, in sheer opposition to the
Command of Allah and in defiance of the truth.

148 What Has Been Said Regarding the Ovation of Adam

✓ .»> »

In Soorah AI-KahJ Allah says, < 1 1c disobeyed the Command
of his Lord. Will you then take him ( Ibices) and his offspring as
protectors and helpers rather than Me while they are enemies to
you? What an evil is the exchange lor the zalimoon (polytheists,
and wrongdoers, etc.) ( Soorah Al-Kahf 18:50) That is, he
abandoned obedience to Allah, deliberately, obstinately and
arrogantly refusing to comply with His Command. Iblees was
deceived by his fiery nature and substance into believing that he
was superior to Adam jfefc.' because of him having been created
from fire, when he should have known better. Imam Muslim
narrates in his Saheeh, on the authority of ‘A’ishah (may Allah
be pleased with her), who reported from the Messenger of
Allah # that he said: “The angels were created from light, the
jinn were created from a smokeless flame of fire, and Adam SSS
was created from what has been described to you.” m

‘Abdullah Ibn Mas‘ood 4 , ‘Abdullah lbn ‘Abbas a group
of the Companions Sa‘ced Ibn Al-Musayyib and others said
that Iblees was the leader of the angels in the earthly heaven.
In one narration attributed to ‘Abdullah Ibn ‘Abbas 4*, he said
that his name was ‘Azazeel, while in another narration, it was
ascribed to him that he said that his name was Al-Harith. An-
Naqqash said that his agnomen was Abu Kardoos. ‘Abdullah
Ibn ‘Abbas 4* said: “He was from one of the tribes of the angels
which was known as Ai-Jinn. They were the guardians of the
Gardens and he was the most eminent of them and the greatest of
them in knowledge. He had four wings, but Allah transformed
him into a curse.” In Soorah Sad, He says, < (Remember) when
your Lord said to the angels: ‘Truly, 1 am going to create man
from clay.' So when I have fashioned him and breathed into
him (his) soul created by Me. then you fall down prostrate him.
So the angels prostrated themselves, all of them: except Ibices.

( I ) The takhreej for I fi is has already been given.

149

H'hat Has Been Said Regarding the Creation of Adam

/ " ■ ■“ \

I tc was proud arid was one of the disbelievers. (Allah) said, ‘O,
Ibices (Satan)! What prevents you from prostrating yourself
the one whom I have created with My both 1 lands? Are you loo
proud (to prostrate Adam), or are you one of the high exalted?”
(Ibices [Satan]) said. "I am belter than he: You created me from
fire, and You created him from clay.' (Allah) said, ‘Then go
down from here, for verily, you tire an outcast. And verily. My
Curse is on you until the Day of Recompense.' ( Ibices [Satan])
said. ‘My Lord! Give me then respite till the Day the (dead)
arc resurrected.’ (Allah) said. “Verily, you are of those allowed
respite till the Day of the time appointed.’ ( Ibices [Satan]) said.
‘By Your Might, then I will surely mislead them all. except
•Your chosen slaves among them (the faithful, obedient, true
believers of Islamic Monotheism).’ (Allah) said. ‘The Truth is.
and the Truth I say, that I will fill Hell with you (Ibices) and
those of them (mankind) that follow you, together'" (Soorah
Sad 38:7 1-85)

He, Most High, says in Soorah Al-A'raj, \ (Ibices) said.
Because You have sent me astray, surely I will sit in wait
against them (human beings) on Your Straight Path. Then I will
come to them from before them and behind them, from their
right and from their left, and You will not find most of them as
thankful ones (i.e. they will not be dutiful to You)’ J (Soorah
Al-A'raf 7:16,17) That is, because You have sent me astray, i
will wait in ambush for them at every opportunity and 1 will
come to them from every direction. So the successful person is
the one who disobeys him (Satan) and the wretched person is
the one who obeys him.

Scholars of tafseer have disagreed regarding the angels who
were ordered to prostrate to Adam were they all of the
angels, as seems to be proven by the generality of the Verses?

1 50 What Has Been Said Regarding the Creation of Adam

, " — ; ^

This istlie opinion ofthe majority of scholars. Or is the reference
to the angels of the Earth, as narrated by Ibn Jareer At-Tabari by
way of Ad-Dahhak, who reported on the authority of ‘Abdullah
Ibn ‘Abbas But its chain of narrators is interrupted and in
its wording there is something objectionable, though some of
the later scholars preferred it. However, it is apparent from the
wordings that the former is correct and this is proven by the
hadeeth: “And He made His angels prostrate him.” ,u And this
is also general - and Allah knows better.

The meaning of His Words: i Go down from here (i.e.
Paradise) ) (So o rah Al-A ' rafl : 1 8) is: “Get out of here.” This
is an evidence that he was in heaven and was ordered to go
down from it; to leave his position and status which he had
achieved through his worship and his similarity to the angels
in obedience anti worship. All (his was taken away from him
because of his arrogance, his envy and his disobedience to
his Lord, and he was sent down to the Earth, disgraced and
expelled.

Allah. Most High, commanded Adam -fiS to live with his
wife in Paradise, saying, ( And We said, ‘O. Adam! Dwell
you and your wife in Paradise and eat both of you freely with
pleasure and delight of things therein wherever you will, but
come not near this tree or you will both be ofthe zalimoon
(wrongdoers). > (Soorah Al-Baqarah 2:35) In Soorah Al-
A ‘raft He, Most High, says, * (Allah) said (to Ibices), “Get out
from this (Paradise) disgraced and expelled. Whoever of them
(mankind) will follow you, then surely I will Jill Hell with you
all. And 0. Adam! Dwell you and your wife in Paradise, and cat
thereof as you both wish, but approach not this tree otherwise
you both will be ofthe zalimoon (unjust and wrongdoers).” ;

( J ) The takhreej of this hadeeth has already been given.

0 f f/ Q(L ^

151

iVhat Has Been Said Regarding the Creation of Adam

:

{Soar ah A l- A ‘rafl'.X 8, 1 9)

s

The context of these Verses necessitates tiiat the creation of
Hawwa’ (Eve) was before Adam '■■&& entered Paradise, as He,
Most High, says, f And We said, ‘O, Adam! Dwell you and
your wife in Paradise’.” ) (Soorah AI-Baqarah 2:35) But As-
Suddi related from Abu Saleh and Abu Malik, on the authority
of ‘Abdullah Ibn ‘Abbas 4= and from Murrah, on the authority
of ‘Abdullah Ibn Mas‘ood 4 * and from people among the
Companions that they said that Ibices was removed from
Paradise and Adam was made to live in Paradise and he used to
walk therein alone, having no wife with whom to live. Then lie
slept for a short while and awoke to find a woman sitting at his
head. Allah had created her from his rib. He asked her. “Who
are you?” And she said, “i am a woman.” He asked her, “Why
were you created?” She said, “So that you might live with me."
The angels said to him, in order to find out the extent of his
knowledge, “What is her name, Adam?” l ie said, “Hawwa
(Eve).” They said, “Why is she called Hawwa’?” He replied,
“Because she was created from something hayy (i.e. living).” (1)

Corroboration for this is found in the Words of Allah, Most
High: O, mankind! Be dutiful to your Lord. Who created you
from a single person (Adam), and from him (Adam) He created
his wife (Hawwa), and from them both He created many men
and women (Soorah An-Nisa ’4:1)

In the Saheehain on the authority of Abu Hurairah 4=, who
reported from the Prophet that he said: “I advise you to
take care of the women, for they are created from a rib and
the most crooked portion of the rib is its upper part; if you try
to straighten it, it will break, and if you leave it, it will remain

( l) Narrated by Ibn Jareer (4/224).

1 52 What I las Been Said Regarding the Creation of, Idam

: s

crooked, so 1 urge you lo lake care of the women.” (l) This is the
[ wording of Al-Bukhari.

Scholars of tafseer have differed regarding the meaning of
tiie Words of Allah, Most High: but come not near this tree *
? (Soorah Al-Baqarah 2:35) It was said that it was a grapevine,
while Ath-Thawri reported on the authority of Abu Husain,
^ who reported on the authority of Abu Malik that he said, “ but
■~c> come not near this tree , it was a date palm. Ibn Juraij reported
^on the authority of Mujahid that it was a fig tree and Qatadah
‘.tiand lbn Juraij concurred with this.

" 5 ?

C -Q I hese are minor differences of opinion; in fact, Allah has left
obscure the precise nature of the tree - and if there was any
benefit for us in His mentioning it. He would have done so.
° This is also the case with regard to other matters which have
^ been left undefined in the Qur’an.

2 $} The only real difference that they mentioned was regarding

whether or not the Garden that Adam entered was in heaven
or on the Earth. This is a difference of opinion which must be
clarified and settled.

The majority of scholars hold (the view) that it was (located)
in heaven and that it was Jannat Al-Ma'wa (the Garden of
Refuge), based on the apparent meaning of the Verses and
ahadeeth, as in the Words of Him, Most High: And We
said, L 0, Adam! Dwell you and your wife in the Paradise’.”

(Soorah Al-Baqarah 2:35) The wording here indicates that
what is referred to is a specific Paradise and that is Jannat Al-
Ma 'wa.

Muslim narrated in his Saheeh on the authority of Hudhaifah

( I ) Narrated by Al-Bukhari (5 1 86) and Muslim (1468).

153

IV hat Has Been Said Regarding the Creation of Adam

.

4* that he said: The Messenger of Allah M said: “Allah will
gather the people and the believers will stand till the Garden
will be brought near them. They will come to Adam and say,
‘O, our father! Open for us the Garden., He would say, 'Did
anything turn you out of the Garden other than the sin of your
father, Adam’?” (l) 2 And he narrated the hadeeth in full. In this
there is strong and clear evidence that it is Jannat Al-Ma’wa ,
but there is room for argument.

Others said that the Garden in which Adam s&S resided was
not Jan net I Al-Khu!d, {2) because he was enjoined therein not
to eat from that tree and because he slept therein, in addition
to which he was removed from it and Ibices entered it. All of
these things negate the possibility that it could be Jannat Al-
Ma ’wa. This opinion was related on the authority of Ubayy Ibn
Ka‘b ‘Abdullah Ibn ‘Abbas 4°, Wahb Ibn Munabbih and
Sufyan Ibn 'Uyainah.

This opinion is (from) the text of the Torah, which is in the
hands of the People of the Scripture and among those who
related the disagreement in this matter were Abu Muhammad
Ibn Hazm in A 1-Mi la! Wan-Nihal, Abu Muhammad Ibn
'Atiyyah in his Tafseer, Abu ‘Eesa Ar-Rummani in his Tafseer
- and he related from the first jumhoor (earliest school of
thought) — Abul-Qasim Ar-Raghib and Al-Qadi Al-Mawardi
in his Tafseer. he said: “They disagreed regarding the Garden
in which they (i.e. Adam and Eve) had resided, holding two
opinions in the matter: one of them declared that it was Jannat
Al-Ma’wa, while the other held that it was a Garden which
Allah had prepared for them and which He had made an abode
of trial; they said that this was not Jannat Al-Khuld, which He

(1) Narrated by Muslim (195).

(2) Jannat Al-Khuld: The Eternal Garden.

154 What Has Been Sait I Regarding the Creation of Adam

v '

had made as the abode of recompense. Those who said this
disagreed as to its location: one opinion held that it was in the
heaven, because Allah sent them down from it. This was the
opinion ofAl-Hasan. The other opinion stated that it was on the
Earth, because Allah tried them therein, by forbidding them to
eat from the tree, while allowing them to eat from the ot tiers.
This was the opinion of Ibn Yahya. This took place after Ibices
was commanded to prostrate Adam - and Allah knows
better regarding the truth of this.

This is what he said and it implies three opinions; and I
sense from his words that he was undecided in the matter.
Abu ‘Abdullah Ar-Razi related four opinions in his Tafseer
regarding this question: three which were recorded by Al-
Mawardi and the fourth was waqf. i.e., refusal or inability
to arrive at a conclusion as to which is the strongest. But he
preferred the first opinion. And Allah knows better.

* Then Shaitan (Satan) made them slip therefrom. ) (Soora/t
Al-Baqarah 2:36) That is, from Paradise and got them out
from that in which they were. (Soorah Al-Baqarah 2:36)
That is, from the case, plenty and happiness (of Paradise) to the
abode of toil, exertion and difficulty. This was because of what
Satan had whispered to them and made them seem attractive to
their hearts, as Allah, Most High, says, < Then Shaitan (Satan)
whispered suggestions to them both in order to uncover that
which was hidden from them of their private parts (before): he
said, “Your Lord did not forbid you this tree save you should
become angels or become of the immortals’.” ) ( Soorah Al-
A ‘rafl-.l 0)

He said that Allah only forbade them from eating from this tree
because by doing so they would become angels or immortals.
That is. ifyou both eat from it, you will become thus.

What Has Been Said Regarding the Creation of Adam 155

/- — 1— 1 - ' — 'H " >

l And he (Shaitan [Satan]) swore to them both. ) (, Soorah
Al-A ‘raf 7:2 1 ) That is, he swore to them that he was speaking
the truth with regard to his claim concerning the tree. f Then
Shaitan (Satan) whispered to him, saying : ‘O, Adam! Shall
I lead you to the Tree of Eternity and to a kingdom that will
never waste away’?” ) ( Soorah Ta Ha 20:120) That is, shall
I guide you to a tree which, if you eat from it, you will attain
eternity in the ease in which you are now and you will continue
in a kingdom that will never end? But this was deception,
falsehood and the exact opposite of the truth.

{ So he misled them with deception. Then, when they tasted
of the tree, that which was hidden from them of their shame
(private parts) became manifest to them and they began to stick
together the leaves of Paradise over themselves (in order to
cover their shame). ) (Soorah Al-A ‘raf 7:22) This is like His
Words: f Then they both ate of the tree, and so their private
parts appeared to them, and they began to stick on themselves
the leaves from Paradise for their covering. Thus did Adam
disobey his Lord, so he went astray. ) (Soorah Ta Ha 20:121)
Eve ate from the tree before Adam $3 and it was she who
urged Adam to eat from the tree. And Allah knows better.

This is understood from the hadeeth narrated by A 1 -Bukhari
on the authority of Abu Hurairah who reported from the
Prophet j|£ that he said “But for the Children of Isra’eel, meat
would not decay, and but for Hawwa (Eve), wives would never
betray their husbands.” (l)

tbn Abi Halim narrated on the authority of Ubayy Ibn Ka‘b
that he said. “Allah created Adam jftSi as a tall man. with
abundant hair on his head, as if he was a tall date palm. When

(1 ) Narrated by Al-Bukhari (2330).

156

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fQ to

hf

't go

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~^r

Whin Has Been Said Regarding the Creation of Adam

&

C\

a

lie tasted the (fruit from) tree, his clothing fell from him and the
first thing that appeared from him was his genitals and when
he looked at them, he began to run through the Garden, his
hair was caught by a tree and he struggled with it. Then the
Most Beneficent, the Almighty, the All-Powerful called him,
saying, ‘O, Adam! Arc you fleeing from Me?' When lie heard
the Words of the Most Beneficent, he said, 'O. My Lord! No!
But (i ran) out of embarrassment {at my naked state)’.” <h

Ath-Thawri reported on the authority of ‘Abdullah ibn
‘Abbas 4'- that he said regarding the Words of Allah, Most
High, They began to stick together the leaves of Paradise
over themselves (in order to cover their shame). {Soar ah Al-
A 'raf 7:22) - “The leaves were those of the fig tree .” The isrnid
is authentic up to him. But it appears as if it was taken from the
People of the Scripture and the apparent meaning of the Verse
necessitates a more general meaning. But if we accept it. it
does no harm - and Allah knows better.

( (Allah) said, 'Get down, one of you an enemy to the
other (i.e. Adam, Hawwa, and Shaitan, etc.). On Earth will
be a dwelling place for you and an enjoyment!- for a time’.”

(Soorah Al-A'mf 7:24) This address is to Adam 9, Eve
and Ibiees. It was also said that a serpent was with them and
they were commanded to go down from Paradise while they
were in a state of mutual hostility and warfare. The inclusion
of the serpent with them is supported by the authentic hadeeth
narrated from the Messenger of Allah % in which it was stated
that he ordered the kilting of serpents, saying, “We have not
made peace with them since we (first) fought with them.” 1 (2)

( 1 ) Ibn 11 ajar ascribed it in Fath Ah Bari (6/367) to Ibn Abi Hatim and he said
that its chain of narrators is hasan (sound).

(2) Tli is hadeeth is hasan-saheeh and it was narrated by Abu Da wood (5248)
and Ahmad (7319)

[57

ft hat Has Been Said Regarding the Creation a f Adam

< ^

As for His Words in Soorah Ta Ha: ■ (Allah) said, "Get you
down (from Paradise to the Earth), both of you. together, some
of you are an enemy to others’.” (Soorah Ta Ha 20:123),
it is a command to Adam and iblees and their respective
offspring that they will remain in a state of mutual hostility
forever; and Adam was followed by Eve, while Iblees was
followed by the serpent.

It was also said that it was a command to all of them in
the dual form, like the Words of Him, Most High: And
(remember) Davvood (David) and Sulaiman (Solomon), when
they gave judgment in the case of the field in which the sheep
of certain people had pastured at night and We were witness to
their judgment. > (Soorah Al-Anhiya '21:78)

But the correct opinion is that because the judge is not
passing judgment except between two sides, the claimant
and the defendant, Allah says, * and We were witness to their
judgment.) ( Soorah Al-Anhiya '2 1 :78)

As for the repetition of the sending down in Soorah Al-
Baqarah in His Words: Then Shaitan made them slip therefrom
(Paradise) and got them out from that in which they were. We
said, ‘Get you down. all. with enmity between yourselves. On
Earth will be a dwelling place for you and an enjoyment for a
time.' Then Adam received Words from his Lord. And his Lord
pardoned him (accepted his repentance). Verily. He is the One
Who forgives (accepts repentance), the Most Merciful. We said.
'Get down all of you from this place (Paradise), then whenever
there comes to yon Guidance from Me. and whoever follows
My Guidance, there shall be no fear on them, nor shall they
grieve. But those who disbelieve and belie Our Aval (proofs,
evidences. Verses, lessons, signs, revelations, etc.) such are
the dwellers of the Fire, they shall abide therein forever'.”

t

c

$

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S

1 58 UViij/ Has Been Said Regarding the Creation of Adam

, — — — '

(Soorah Al-Baqarah 2:36-39) Some of the scholars of t of seer
said that what is meant by the first reference of being sent down
is the sending down from Paradise to the earthly heaven, while
the second is from the earthly heaven to the Earth.

But this is weak, because He says regarding the first (sending
down), Then Shaitan made them slip therefrom (Paradise)
and got them out from that in which they were. We said, ‘Get
you down, all, with enmity between yourselves. On Earth will
be a dwelling place for you and an enjoyment for a time’.” }
(Soorah Al-Baqarah 2:36), which proves that they were sent
down to the Earth in the first sending down. And Allah knows
better.

What is correct is that He repeated it in words, but in reality,
it only took place once and He linked to each mention a hukm
(ruling, verdict): to the first was attached the enmity between
them and with the second He made it conditional upon them
that whoever followed His Guidance - which He would reveal
to them after that - would be happy, while whoever rejected it
would be wretched. There are other examples of this manner of
speaking in the Qur’an,

Al-Hakim narrated in his Must a dr a k on the authority of
‘Abdullah Ibn ‘Abbas 4* that lie said, “Adam did not reside
in Paradise for longer than the time between the 'Asr prayer
and the setting of the sun.” (l) Then he said, “It is authentic,
according to the criteria for acceptance stipulated by Al-
Bukhari and Muslim, though it was not narrated by them.”

In Saheeh Muslim , it is reported on the authority of Abu
Hurairah that he said: The Messenger of Allah M said: “The

(1) Narrated by Al-Hakim in Ai-Mustadrak (2/591, No. 3993) and he de-
clared it to be authentic — Az-Zahabi concurred with ibis.

159

What Has Been Sait I Regardinu the Creation of Adam

< tor-

best day on which the sun rises is Friday: on that day Adam 'fei
was created; on it he was admitted to Paradise and on it he was
sent out of it.” m

As for the Words of Allah, Most High: Then Adam received
Words from his Lord, And his Lord pardoned him (accepted
his repentance). Verily, I le is the One Who forgives (accepts
repentance), the Most Merciful. (Soorah Al-Baqarah 2:37),
it was said that those Words were His Saying: “Our Lord!
We have wronged ourselves. If You forgive us not. and bestow
not upon us Your Mercy, we shall certainly be of the losers.”

(Soorah Al-A'raf 7:23) This was narrated on the authority
of Mujahid, Sa’eed I bn Jubair, Abul-Aliyah, Ar-Rabce‘ Ibn
Anas, Al-Hasan, Qatadah, Muhammad Ibn K.a'b , Khaiid Ibn
Ma’dan, *Ata Al-Khurasani and ‘Abdur- Rahman Ibn Zaid Ibn
Aslam.

Al-Hakim narrated in Al-Mustaclrak on the authority of
‘Abdullah Ibn ‘Abbas regarding the Words of Allah, Most
High: Then Adam received from his Lord Words and his Lord
pardoned him (accepted his repentance). (Soorah Al-Baqarah
2:37) that he said, “Adam said, ‘O, my Lord! Did You not
create me with Your Hand?’ It was said to him, ‘Certainly.’
Adam hj£.' said, ‘And You breathed into me Your Spirit?’ It was
said to him, ‘Certainly.’ He continued. ‘I sneezed and You said,
‘Allah have mercy on you.’ And Your Mercy preceded Your
Anger?’ It was said to him, ‘Certainly.’ Adam said. ‘And
You ordained upon me that I should do this?' It was said to
him. ‘Certainly.’ Adam then said, ‘Tell me then, if I turn to
You in repentance, will You return me to Paradise?’ He said,
‘Yes'.” Then Al-Hakim said that the isrtad is authentic, though
Al-Rukhari and Muslim did not narrate it.

1 1 ) Narrated by Muslim (854 ).

160

When Has Been Said Regarding the Creation of Adam

Mention of How Adam Defeated Moos a (Peace
be Upon Them Both) in an Argument

A I -Bukhari narrated on the authority of Abu Hurairah & from
the Prophet & that he said, “Moosa ■&S5 argued with Adam
and said to liim (Adam), ‘You are the one who got the people
out of Paradise by your sin, and thus made them miserable.’
Adam replied, ‘0, Moosa! You arc the one whom Allah
selected for His Message and for His direct Speech. Yet you
blame me for a tiling which Allah had ordained for me before
He created me’?” The Messenger of Allah M added, “So Adam
overcame Moosa >&§! by this Argument."

Imam Ahmad narrated on (he authority of Abu Hurairah
from the Prophet -H that he said. “Adam argued with Moosa
Moosa said, ‘0, Adam! It is you whom Allah created
with His Hand and breathed into you His Spirit. You led mankind
astray and caused them to be removed from Paradise.’ Adam
said. It was you, Moosa, who was chosen by Allah for His
direct Speech; and yet you blame me for a deed which I did not
do. Allah ordained for me before He created the heavens and
the earth’?” The Messenger of Allah added, “Thus Adam
defeated Mooosa." Imam Ahmad narrated on the authority
of Abu Hurairah •&> from the Prophet that he said. “Adam
ffcSS met Moosa ifcSi and he said, ‘You are Adam, whom Allah
created with His Hand and before whom He made His angels
prostrate and He made you to reside in Paradise, then you did
what you did?’ He said, ‘You are Moosa, to whom Allah spoke
directly and whom He chose for Mis Message and to whom
He revealed the Torah. Then (tell me), did I come first, or was
it the Reminder (i.e. the Revelation)?’ Moosa said, ‘No, it

( I ) Narrated by Af-Bukhari (4738),

161

ll'/ia/ Hus liven Said Regarding the Creation of Adam

, — — — — = s

was the Reminder.’ Thus Adam ffea defeated Moosa ssh.” < n

Imam Ahmad narrated on the authority of Abu Hurairah ^
that he said: The Messenger of Allah M said, “Adam argued

with Moosa $3 and Moosa M said to Adam ‘0, Adam!
It is you who caused your progeny to enter the Fire." Adam
said. ‘O, Moosa! Allah chose you to receive His Message and
to hear His direct Speech and Me revealed to you the Torah.
Did you find (therein) that I would descend (to Earth)?’ lie
said, ‘Yes.’ Thus Adam $£) defeated him,” t2)

The understanding of the people toward this hadeeth has
differed:

A group from among the Qadahyyah rejected it because of
the affirmation of Qadar implicit in it.

A group from among the Jabariyyah cited it, as it appeared
to them that when he said, “So Adam defeated Moosa,” lie did
so using his own Scripture against him. The reply to this will
^ be given later.

Others said that he only argued with him because he rebuked
him for a sin for which he had repented - and a person who has
repented of a sin is like a person who is without sin,

it was also said that he only argued with him because he
(Adam) is older (and therefore wiser) than he (Moosa). It was
also said that it was because he (Adam) is his (Moosa’) lather.
It was said that it was because they are both in two different
Revelations. It was said that it was because they are both in the
abode of Al-Barzakh and responsibility for them had ended,
according to their claim.

( 1 ) Narrated by Imam Ahmad (9664).

(2) Narrated by Imam Ahmad (7579).

162

What Has Been Said Regarding the Creation of Adam

, — ^ ^

TheAhadeeth Related to the Creation of Adam

Imam Ahmad reports from Abu Moosa that llie Prophet ^
said: “Allah created Adam from a handful taken from all parts
of the Earth, and so the Children of Adam came out according
to the colors of the Earth. Among them there is the white, the
red. the black, and what is in between, and there is the filthy
and the pure, and the soft and the hard and what is in between.”' 11

He also reported it from Qasamah bin Zuhair: I heard Al-
Ash'ari say: Allah’s Messenger said: “Allah created Adam
from a handful (of dust) taken from all parts of the Earth, and
so the Children of Adam came out according to the colors of
the Earth. Among them there is the white, the red, the black,
and what is in between, and there is the soft and the hard and
what in is between, and there is the filthy and the pure and what
is in between.”' 2 *

Imam Ahmad reports from Anas that the Prophet said:
“When Allah created Adam, He left him alone for as long as
Me willed to leave him alone, so Iblees began circling around
him. Once he saw that he was hollow. He realized that he was
a creation that could not control itself.” 01 2 3

Ibn Hibban reports in his Saheeh from Anas ibn Malik that
Allah’s Messenger ;j-: said: “When the soul was blown into
Adam and it reached its head, he sneezed and said, ‘All praise
is due to Allah, Lord of the Worlds,’ so He, blessed attd exalted

( 1 ) Saheeh: Ahmad ( No. 1 90S 5).

(2) Saheeh: Ahmad i No. 1 9 1 45),

(3) Saheeh: Ahmad i No. 1 2 1 30),

163

cl

/i

<3Z-£

What Has Been Sail / Regarding the Creation of Adam
/ — — — 1- — ■

is He, replied, ‘May Allah have mercy on you’.” fl>

Al-Hafiz Abu Ya‘la reports from Abu Hurairah that Allah’s
Messenger ig said: Allah created Adam from dust, then he made
him mud. Then, he left him until he became black mud. He
created and fashioned him. Then, He left him until he became
dry' clay like pottery.”

He said: Iblecs would pass by him and say, “You have been
created for a great purpose.” Then, Allah blew into him from
His soul. The first part that his soul passed through was his
eyes and his nose causing him to sneeze, and Allah showed
him mercy. Allah said, “May your Lord have mercy on you.”
Then Allah said, “O Adam, go to this group (of angels) and say
to them as-salaam ‘alaikum and see how they respond’?” He
went and greeted them to which they responded. “ Wet 'alctika
al-sctlam wet rahmatullah xva barakaatuh .” He said, “0 Adam,
this is your greeting and the greeting of your offspring.” Adam
said, ”0 Lord, and what are my offspring?” He said. “Choose
one of My Hands, O Adam.” He said, “1 choose the right hand
of my Lord, and both of My Lord’s 1 lands arc right.” He opened
His Hand and all his offspring who were to be were displayed
in the Hand of the Most Merciful. There were men among them
whose faces were light, and the light of one man in particular
impressed Adam. He said, “O my Lord, who is this?” He said,
“This is your son, Da wood.” He said, "O my Lord, how long
a lifespan have you given him.” He said. “I have given him
sixty (years).” He said, “Then give him from my age so that
he may have a full one hundred years.” Allah did so and called
a witness to that. When the lifespan of Adam ran out. Allah
sent to him the Angel of Death. Adam said, “Do I not have
forty years of life left?” The angel asked him, “Did you not

(I) Saheeh: Ibn Hibbaan: 14/37, No- 6165.

164

ll'hai Has Been Said Regarding the Creation of Adorn

i

give il to your son, Da wood?” but lie denied that and likewise
ids offspring denied (things) as well, and just as he forgot, his
offspring also forgot." 1 2

Al-Tirmidhi reports from Abu Hurairah that he said: Allah’s
Messenger j*. said: When Allah created Adam, He wiped his
back and every being that He was going to create up to the
Day of Resurrection fell from his back. He placed between
the eyes of everyone of them a flash of light, then presented
them to Adam, who asked, “My Lord, who arc these?” He said,
“These are your offspring.” Upon seeing a man among them
whose light between his eyes impressed him, he asked, “My
Lord, who is this?” He said, “This is a man from one of the
last nations of your offspring called Dawood.” He asked, “My
Lord, how long a lifespan have you granted him?” He said,
“Sixty years.” He said, “My Lord, give him another forty years
from my lifespan.” When Adam’s lifespan drew to an end and
the Angel of Death came to him, he asked, “Are tfiere not forty
years of my life remaining?” l ie said, “Did you not give them
to your son Dawood?” He said: Adam denied and his offspring
(likewise) denied: Adam forgot and so his offspring (likewise)
forgot; and Adam sinned and his offspring (likewise) sinned. 12 ’

Al-Bukhari reports from Abu Hurairah that the Prophet j§
said: Allah created Adam with a height of sixty cubits. Then he
said, “Go and greet that group of angels with salaam and see
how they respond to you, for that shall be your greeting and the

( 1 ) Abu Yalaa reports il in his MusncuL 1 1/453. No. 6580; A14 laithami states
in Al-Majma' (8/1 "Abu Yaiaa reported it, and it contains Ismaa'cel
ibn RaatV. Al-Bukhari said he is “reliable {ihiqah\ mediocre in narration
(muqaarih t\\-hadneth}f while the majority declared him weak. The re-
mainder of the narrators are from the narrators of the Saheeh."

(2) / lasan Saheeh: At -Ti rinidhi : Book ofTufseer of the Our ’an: Ch. Concern-
ing Soorah A I- A 'raaf No. 3076.

165

What Has Been Said Regarding • the Creation of Adam
s ' 7 & T 1 s

greeting of your offspring.” He said. “As-salaam ‘ alaiknm ” to
which they replied, “ As-salaam 'alaika wa mlmtalitllah." So
they added in reply to him. "wa rahmatuUah." All those who
enter Paradise will have Adam’s form; and the creation have
not ceased to diminish in size (from his time) until now. 1 11

Imam Malik ibn Anas reports in his Muwatta' that ‘Umar
ibn Al-Khattab was asked about this Verse, “And (remember)
when your Lord brought forth from the Children of Adam, from
their backs, their seed and made them testify as to themselves
(saying). ‘Am I not your Lord?’ They said: ‘Yes! We testify*.”
(A/-A 'rcif 7: 1 72)

‘Umar ibn AMChattaab said: I heard Allah's Messenger &
being asked about it and he said, “When Allah created Adam,
peace be upon him. He wiped his back with His Right Hand
and brought out his offspring.” He said. “I created these for
Paradise, and they will do the deeds of the People of Paradise.”
A man asked, “O Messenger of Allah, then what is the purpose
of working?” Allah’s Messenger said, “When Allah creates
a slave for Paradise, He causes him to do the deeds of the
People of Paradise, until when he dies on one of the deeds of
the People of Paradise, he enters Paradise. When Allah creates
a slave for the Fire. I le causes him to do the deeds of the People
of the Fire until when he dies on one of the deeds of the People
of the Fire, he enters the Fire.” 111

All these Ahadeeth demonstrate that Allah brought out the
offspring of Adam from his back like specks of dust, lie then
divided them into two groups, the People of the Right Hand

(1) Al-Bukhari: Book of the HtulUhs of the Prophets: Ch. The Creation of
Adam, Allah’s salutations be on him, and his offspring. No, 3326,

(2) Saheeh Li Ghairth: Malik: Kintal* Al-JaamL: Ch. Prohibition of Reject-
ing Predestination* No. 1661,

166

filial Has Been Said Regarding the Creation of Adam

, — — . — -v

{Ah! Al-Yameen) and the People of the Left Hand (/1/t/ Al-
Shiniaal ), and He said, “These are for Paradise and 1 do not
eare, and these arc for the Fire and 1 do not carc.” (n

6 1

ci

As for taking witnesses against them or making them verbally
acknowledge His Oneness, this is not mentioned in the authentic
Ahadeeth. Therefore, to interpret the Verse in Soorah A I- A ‘raaf
to be referring to these reports is questionable, as we explained
there, 1 121 and we mentioned the Ahadeeth and athaar in full
with their chains of narrations and their wordings. Therefore,
whoever would like to verily the matter should refer to it there.
And Allah knows best.

As for the hadeeth reported by Imam Ahmad from I bn ‘Abbas
that the Prophet ^ said. “Allah took the covenant from Adam’s
back in Na'tnaan the Day of “Aral ah, 01 2 3 4 and brought forth from
his loins all his offspring whom I le has created and He scattered
them before Him. He then spoke to them directly. He said. ‘Am 1
not your Lord?’ They said: ‘Yes! We testify,’ lest you should say
on the Day of Resurrection, ‘Verily, we were unaware of this’ ”
(A I- A ’raaf l:\12). (A> This hadeeth has a good, strong chain of
narrations meeting the criterion of Muslim.

Anas ibn Malik reports that the Prophet said, “A man from
the People of the Fire will be asked on the Day of Resurrection,
'If you had all that is in the earth, would you ransom yourself
with it?’ He will say, ‘Yes.’ He will say, ‘I wanted from you
that which is easier than that. I took a covenant from you in

( 1 ) Saheeh: Ahmad i No. 1 7207).

(2) in his Tafscer.

(3) The printed edition of Mitsnad Ahmad states, “Na'maatu meaning: ‘Ara-
fah." Na'maan is the name of a place near "Arafah on the path between
Makkah and Ta'if, of. Mir 'aat Ai-Mafaateeh, 1/212,

(4) Saheeh: Ahmad (No* 245 1 ).

167

What Has Been Said Regarding the Creation af Adam
s " W i

ihc back of Adam to not associate partners with Me, yet you
insisted on associating partners with Me.” 11 ’ Al-Bukhari and
Muslim report it via Shu‘bah. t21

Imam Ahmad reports that Abu Hurairah said: Allah’s
Messenger $5 said. “When the son of Adam recites a (Verse
of) prostration and prostrates, Satan leaves him and weeps,
saying, ‘Woe to me, the son of Adam was ordered to prostate
and has done so, so he shall have Paradise, while 1 was ordered
to prostrate but 1 disobeyed, so I shall have the Firc\” |,)

Once Adam was made to dwell in Paradise in which he
dwelled, regardless of whether it is in the Heaven or the Earth
as there is a difference of opinion which was mentioned earlier

he and his wife Hawwa, peace be upon them, would eat from
it in abundance and from wherever they liked. However, when
they ate from the tree from which they had been prohibited,
they were stripped of their garments and sent down to the
Earth. We have also mentioned the different opinions about the
place where he came down.

They also disagreed about the length of time (hat he spent
in Paradise. One view is that it was just part of a day by the
length of the days of this world. And we mentioned the hadeeth
reported by Muslim on the authority of Abu Hurairah that the
Prophet 1? said. “He created Adam on the last hour on the day
of Friday.” 1 J)

We also mentioned the hadeeth that on that day “He created

( t ) Saheelv. Ahmad (No. 1 1 880).

(2) Al-Bukliari: Book of the A hadeeth of the Prophets: Ch. Creation of Adam

and His Offspring, No. 3334; Muslim, No. 2805.

(3) Saheeh: Ahmad (No. 9420),

(4) Muslim: No. 2789.

168

1) 'hat Has Been Said Regarding the Creation of Adam

S= = ‘

Adam and on that day he was sent out from there." 0 >

The Story of Adam’s Two Sons: Oaheel (Cain)
and Haheel (Abel)

Allah j)£ said, “And recite to them the story of the two sons of
Adam in truth; when each offered a sacrifice, it was accepted
from the one but not from the other. The latter said to the former,
'I will surely kill you." The former said, 'Verily, Allah accepts
only from those mindful of Him. If you do stretch your hand
against me to kill me, I shall never stretch my hand against
you to kill you, for I fear Allah; the Lord of the Worlds. Verily,
1 intend to let you draw my sin on yourself as well as yours,
then you will be one of t lie dwellers of the Fire, and that is
the recompense of the wrongdoers. But his soul enticed him
to murder his brother; he murdered him and became one of the
losers. Then Allah sent a crow who scratched up the ground
to show him how to cover the dead body of his brother. He
said: ‘Woe to me! Am I not even able to be as this crow and
cover the dead body of my brother?’ Then he became one of
the remorseful.” {A l- Met ’idah 5:27-3 1 )

Al-Suddee has reported from I bn ‘Abbas, I bn Mas'ood, and
a group of the Companions that Adam would marry off the
male offspring of every pregnancy with the female of another.
Habeel had wanted to marry the (twin) sister of Qabeel, and
he was older than Habeel. The sister of Habeel was more
beautiful (than Qabeel’s sister), so he wanted to keep her from
his brother.® Adam, peace be upon him, ordered him to marry

(1) Ibid.

(2) Thu version of this narration mentioned in Tafseer /I t-Tabaree states that the
sister of Qabeel was more beautiful and so it was he who refused to marry
ofl'his sister. What is mentioned here might be a typographical enon

169

What Has Been Suit/ Regardim* the Creation of Adam

: - 5 ^

her to him but he refused. Therefore, he ordered them both to
make an offering while Adam went off to Makkah to perform
Hajj. Upon departure, he requested the heavens to guard his
sons but they refused. He asked the earths and the mountains
but they refused, but Qabccl agreed to guard them.

When he had left, they both made their offering. Habeel offered
a fat lamb as he was an owner of sheep, while Qabeel made an
offering of a bundle of crops taken from those of his crops
that were of poor quality. A fire came down and consumed the
offering of Habeel but left the offering of Qabeel. He became
angry and said, "I will kill you so that you cannot marry my
sister.” He responded. “Allah only accepts from those mindful
of Him”

When he threatened to kill him, he said, “If you do stretch
your hand against me to kill me, I shall never stretch my hand
against you to kill you. for I Icar Allah; the Lord of the Worlds."
This indicates his good character and his fear of Allah, Most
High. He refrained from responding to his brother with an evil
like the one he intended. This is as lias been reported in the two
Saheehs that Allah’s Messenger said. "When two Muslims
meet one another with their swords, then both the killer and the
killed are in the fire.” They said, “0 Messenger of Allah, one
was a killer, but what of the one killed?” He replied, "He was
keen to kill his companion.”* 1 *

He said, "Verily, 1 intend to let you draw my sin on yourself
as well as yours, then you will be one of the dwellcvs of the
lire, and that is the recompense of the Zalimoon. ( Al-Ma idah
5:29)” meaning, I want you to bear the sin of killing me along
with your past sins before that. This was stated by Mujahid. Al-
Suddi. ibn Jarecr. and others.

( l ) Al-Bukhari (No. 3 1 ), Muslim (No. 2H88).

170

What Has Been Said Regarding the Creation of Adam

ZSim ' s

ll docs not mean that the sins of a person killed pass on to the
killer simply by virtue of his killing him as some people might
understand. Ibn Jareer has cited a consensus that this is not the
case.

As for the hadeelh quoted by some who have no knowledge
from the Prophet that he said, “The killer has not left the
killed with a sin." 11 ’ it is without basis, and it is not known in
any of the books of hacleeth with an authentic or fair chain of
narrations, nor even a weak chain of narrations. However, it
might happen in some cases that on the Day of Resurrection, the
killed one will seek justice from his killer and the good deeds
of the killer will be insufficient to compensate for this injustice.
In that case, the sins of the killed one will be transferred to the
killer, as is established in the Saheeh concerning all injustices , 121
murder being among the greatest of them, and Allah knows
best. We have addressed all of this in Tafseer , and to Allah
belongs all praise.

Imam Ahmad, Abu Da wood, and Al-Tirmidhi report from
Sa’d ibn Abi Waqqaas when the fiinah befell ‘Uthman ibn.
‘Affaan, Sa‘d said, “I bear witness that Allah's Messenger -M
said, ‘There shall occur a fitnah in which the one sitting is better
than the one standing, the one standing will be better than the
one walking, and the one walking will be better than the one
running’.” He said. “What if he enters my house and stretches
out his hand to kill me?” He said, “Be like the son of Adam .” 01 2 3

( 1 ) 1 1 is without basis us the author has mentioned in Fuyt ul-Qadeer (4/506),
Al-Munaawi attributes it to Al-Ba/zaur in his Musnad on the authority of
Abu Hurayrah.

(2) The author is referring to the hadeelh of ‘the bankrupt person' reported by
Muslim: Book: Right ions of Prayer and Mannerism. Chapter: Impermis-
sibly of Oppression, No. 2581.

(3) Saheeh'. Ahmad (No. 1612) and At-Timiidhi (No. 21 '34) report it from

171

What Has Been Said Resanting the Creation of Adam

As for the other (son), Imam Ahmad reports that Ibn Mas‘ood
said: Allah’s Messenger# said, “No soul shall be killed wrongly
except that a share of sin for its blood belongs to the original
son of Adam, for he was the first person to introduce murder. ” (!)

At Mount Qasiyoon, north of Damascus, there is a cavern
known as the Cavern of Blood which is popularly believed to
be the place where Qabeel killed Habeel. This is something
that the people learned from the People of the Book, and Allah
alone knows how true it is.

Allah, Most High, says, ( “Then Allah sent a crow who
scratched up the ground to show him how to cover the dead
body of Iiis brother. He said: ‘Woe to me! Am I not even able
to be as this crow and cover the dead body of my brother?’
Then he became one of the remorseful.") {Al-Ma 'idah 5:31)
Some have mentioned that when he killed him, he carried
him on his back for a year, others have said a hundred years.
He remained like that until Allah sent two crows - As-Suddi
reports with his is nod to the Companions that they were
brothers - who fought with one another. One killed the oilier,
and so he started digging a grave for him. He pushed him
into it, buried him, and covered him up. When he saw him
doing that, he said. “Woe to me! Am I not even able to be as
this crow and cover the dead body of my brother?" Then he
became one of the remorseful. So lie did as the crow did; he
covered up his brother by burying him.

Mujahid has stated that Qabeel received immediate
punishment the day he killed his brother. His shin became
stuck to his thigh, and his face became pointed toward the sun
wherever it went. This was an exemplary punishment for him

Sa'd; Abu Dawood (No. 4256) reports it on the authority of Abu Bokrah.
( l ) Saheeh: Ahmad (No. 3623).

172

What Has Been Said Regarding the Creation of Adam

3&T'' \

for his sin and for his jealousy of his own full brother.

It is reported in the hadeeth from Allah’s Messenger that
he said, “There is no sin more filling that Allah should mete
out punishment for it in advance in this world along with
what He has stored up for its perpetrator in the Hereafter than
transgression and severing the lies of kinship.”

/I laiiid/i dy l he Z)a(lh d/ / h/iim diu{

/ /is / {(/vice Id / {is Sd// / Sheel/t

The meaning of “Sheeth” ts: “Gift of Allah". Mis parents
named him thus because they were blessed with him after the
death of Habeel.

‘Abdullah Ibn Al-Imam Ahmad reported on the authority of
‘Utayy — who was the son of Dhamrah As-Sa‘di - that he said.
“1 saw an old man speaking in AI-Madinah and 1 asked about
him and they said, ‘This is Ubayy Ibn Ka‘b *&■.’ Me (Ubayy)
said. “When death approached Adam -fe, he said to his sons,
“O. my sons! I long for the fruits of Paradise.” So they went out
to search for something for him. While they were searching,
they were met by the angels, who had with them Adam’s
shrouds, embalming fluid and digging tools from Allah, from

1 74 Mention of the Death of Adam and His Advice to His

>

Paradise. They said, “0, sons of Adam! what do yon intend
and what is it that you seek?" They answered, “Our father is
ill. and he longs for the fruits of Paradise.” The angels said.
“Return, for the time has come for your father to die." So they
all came and Eve recognized them. She clung to Adam >fcS
and he said, “Leave me! For I surely came before you. Let
me be alone with the angels of my Lord, the Most Glorified,
Most High.” Then they look out his soul, gave his body a bath,
shrouded the body, embalmed it and dug a grave for him and
offered his funeral prayer and lowered him in the grave and
closed the grave over him with earth. Then they said. “0, sons
of Adam! This is to be your tradition.” Its isnad is authentic. 111

Ibn ‘Asakir narrated on the authority of ‘Abdullah Ibn ‘Abbas
4? that the Messenger of Allah jg said. “The angels said,
“Alla hit Akbar (Allah is Greatest)” over Adam four times;
and Abu Bakr said. “ Allahu Akbar" over Fatimah four times;
and ‘Umar said, “Allahu Akbar" four times over Abu Bakr; and
Suhaib said, “ Allahu Akbar" four times over ‘Umar.” 121 Ibn
‘Asakir said, “It was also narrated by others on the authority
of Maimoon, who reported it on the authority of ‘Abdullah Ibn
‘Umar 4=.

Scholars have offered different opinions as to where he was
buried; The most favored opinion is that Adam was buried
near mountain in India where he had descended from Paradise.
It was also said that he was buried near Mount Qubais in
Makkah. And it was said that when it was the time of the Great
Flood, Nooh carried the bodies of Adam and Eve in a casket and

( ! ) Narrated by Ahmad in his Mustmd (20734).

( 2 ) Narrated by Ibn ‘Asakir in a marfoo J form ( 7/4 5 & ) it co n t a in s in its ist tad
one Muhammad Ibn Ziyad AI-Yashkuri, who used to fabricate ahadeeih.
It was also narrated by AN lakim in Ai-Mnsiadrak. but according to Adh-
Dhahabi and Ad-Daraqutni, its isnad also contains unacceptable narrators.

175

Mention of the Death of Adam ami His Advice to His

s— —

buried them in Bait Ai-Maqdis (Jerusalem). This was related
by Ibn Jareer At-Tabari. They also disagreed regarding his
lifespan - peace be upon him; We have previously referred to
the hadeeth reported on the authority of ‘Abdullah Ibn ‘Abbas
4 and Abu Hurairah 4 in a marfoo ‘ form, in which it was
stated that: “His lifespan was ordained in Al~Lawh Al-Mahfooz
(the Preserved Tablet) to be a thousand years.” tn

This is not contradicted by what is written in the Torah,
which stales that he lived for nine hundred and thirteen years,
because this saying of theirs is discredited and rejected,
since it contradicts the truth which is in our hands, that
being preserved from the one who was protected from error.
In addition, it is possible to reconcile this saying of theirs
with what is narrated in the hadeeth - if it is correct - may
refer to the period of his life on Earth, after he was sent down
from Paradise, that being nine hundred and thirty solar years,
which, in lunar years, would be equivalent to nine hundred
and fifty-seven years. To this is added the forty-three years
which he spent in Paradise, prior to being sent down to Earth,
according to what was said by ibn Jareer and others. This
would make a total of a thousand years.

What Has Been Mentioned About Idrees >&£!’

Allah, Most High, says, { And mention in the Book (the
Qur'an) Idrees (Enoch). Verily, he was a man of truth (and) a

(1) This narration is raised to the level of hasan by other supporting narra-
tions; it was narrated by Ahmad (2270) on the authority of ‘Abdullah Ibn
‘Abbas

176

Menlum of the Death of Adam and His Advice to His

w

Prophet anti We raised him to a high station. (Soorah Maryam
19:56,57)

So Idrees >«© has been praised by Allah and He described
him as being a Prophet and a man of truth. He is also known as
I dress and he was a direct ancestor of the Messenger of Allah
n, according to what has been said by more than one scholar
of genealogy. He was the first of the sons of Adam to be
granted Prophethood after Adam $£? and Sheeth .

Ibn Ishaq said that he was the first person to write with a pen.
lie lived for three hundred and eight years of Adam’s life, A
group of people said that it was he who was referred to in the
hadeeth reported on the authority of Mu*awiyah lbn Al-Hakam
As-Sulami who reported that when he asked the Messenger
of Allah % about writing in the sand, he said, “There was a
Prophet who wrote in the sand, so if they do it as he did, that is
permissible.” <M

With regard to Allah’s saying: We raised him to a high
station {Soorah Maryam 19:57), according to what has been
authentically reported in the Saheehain ,2) in the hadeeth of
Al-Isra\ the Messenger of Allah sg visited him in the fourth
heaven.

AI-‘Avvfi reported on the authority of ‘Abdullah Ibn ‘Abbas
that he said regarding the Words of Allah, Most High: We
raised him to a high station {Soorah Maryam 19:57), “He
was raised to the sixth heaven and he died there.” Ad-Dahhak
said likewise. But the hadeeth in which it is slated that he is
in the fourth heaven, which is agreed upon by Al-Bukhari and

(1) Narrated by Muslim (537), Abu Davvood (930), An-Nasa’i (1218) and
Ahmad (23255),

(2) Narrated by Al-Bukhari (3207) and Muslim (162).

177

Mention of the Death of Adam and His Advice to His

*

Muslim, is more correcl and it is the opinion of Mujahid and
others.

Some have claimed that Idrees did not live before Nooh.
rather, they say that he lived during the time of the Children
of Isra’eel.

AI-Bukhari said, “It was mentioned on the authority of
‘Abdullah Ibn Mas‘ood 4® and 'Abdullah lbn ‘Abbas 4® that
Ilyas (Elias) was ldrees. (1) They drew support for this claim
from the hadeeth of Adh-Dhuhri, on the authority of Anas 4®
regarding Al-Isra ', in which it was stated that when the Prophet
passed by him, he said, “Welcome, pious brother and pious
Prophet!” He did not say as Adam & and Ibraheem >& had
said, “Welcome, pious Prophet and son!” They said, “If he was
a direct descendant of him, he would have said as they did.”

But this does not necessarily prove their case, because it
might be that the narrator did not remember it precisely, or
he may have said it by way of indulgence and humility and
he did not address him as a father as Adam, the father of the
mankind and Ibraheem, die Khaleel, of the Most Beneficent
and the greatest of the Ulnl-'Azm (2) - after Muhammad (may
the Blessings and Peace of Allah be upon them all).

{ 1 ) Narrated by AI-Bukhari in a mu'itllaq form in the Book of the Ahadeeth
of the Prophets.

(2) Uhi l- ‘Aim: They are Nooh, Ibraheem. Moosa, ‘Eesa and Muhammad
(peace be upon them all). ‘Abdullah Ibn ‘Abbas said that Ulul-'Azm
means: The Possessors of Resoluteness and Patience.

He is Nooli, son of Lamak, son of Mattooslilakh, the son of
Khanookh (i.e. kirecs), son of Yard, son of Mahla’eel. son of
Qainan, son of Amish, son of Sheeth, son of Adam, the father
of the mankind 'feti.

He was born a hundred and twenty-six years after the death
of Adam according to what I bn iareer and others have
mentioned.

According to the history of the People of the Scripture, the
period between the birth of Nooli and the death of Adam
was a hundred and forty six years. But in fact, the time span
between them was ten centuries, as Al-Hafiz Abu Hatim I bn
Hibban said in his Saheeh, on the authority of Abu Umamah
4'-, who reported that a man said. "O, Messenger of Allah!
Was Adam a Prophet?" The Prophet 3$ said. “Yes; and lie was
spoken to (by Allah)." The man then asked, “And how long
was there between him and Nooh The Prophet 35 replied,
“Ten centuries." n 1 1 say: This is in accordance with the criteria

( 1 ) This is an authentic hudeeth narrated by I bn Hibban in his Saheeh (14 69,
No. 6190).

179

The Stow of Nooh 'fet

l jja , l aj . , SSJiPi

for acceptance stipulated by Muslim, though it was not narrated
by him or by Al-Bukhari.

It was reported on the authority of ‘Abdullah Ibn ‘Abbas 4
that he said, “Between Adam and Nooh was a period of
ten centuries - during which all of the people followed Islam
(i.e. submission to Allah).” <l)

If what is meant by a gam (century) is a hundred years, as
appears to be the case for many people, then between them is
a period of a thousand years, without doubt. But this does not
negate the possibility that it could be longer, in view of what
‘Abdullah Ibn ‘Abbas specified, which was Islam, since there
might be other later centuries between them, during which the
people did not follow Islam. But the hacieeth of Abu Umamah
4- proves that the period is restricted to ten centuries and
‘Abdullah Ibn ‘Abbas added the additional information that all
of them followed Islam.

But if the meaning of a gam is a generation of mankind, as in
the Words of Allah, Most High: And how many generations
have Wc destroyed after Nooh! ) (Soorah Al-Isra ' 17:17) and
the Words of Him, Most High: i Then, after them, Wc created
other generations > (Soorah Al-Mu’minoon 23:42) and His
Words: ^ And many generations in between ) ( Soorah Al-
Furqan 25:38) and His Words: ' And how many a generation
(past nations) have Wc destroyed before them ) (Soorah
Maryam 19:74).

The Prophet si said: “The best of people are my generation,” 1 (2)

( 1 ) This was narrated by Al-Hakiin (3654) and he declared it authentic, Adh-
Dhahabi concurred with this,

(2) Narrated by Al-Bukhari (6429), Muslim (2533), Al-Tirmidhi (3859),
ibn Majah (2362) and Ahmad (3583), on the authority of "Abdullah Ibn
Mas'ood

180

The Slaty of Noah -tA

< '-llfr

the generation, before Nooh lived long lives and based on this,
the time between Adam and Nooh sjSSi would be thousands
of years. And Allah knows better.

In short, Allah, Most High, only sent Nooh j#3S when idols
and Tawagheet (,t had come to be worshipped and the people
had begun to err and commit acts of disbelief. He. Most High,
then sent him as a mercy for the slaves; and he was the first
Messenger sent to (lie inhabitants of the Earth, as the people of
Al-Mawqif will say to him on the Day of Resurrection. l2>

Allah has told his story, the response of his people, the
punishment of the Flood which descended on those who
disbelieved in him and how Allah saved him and his companions
aboard the ship (Ark) in several places in the Qur'an.

In Soorah Al-A ‘raf He says. Indeed. We sent Nooh (Nooh)
to his people and he said, ‘O, my people! Worship Allah! You
have no other i/ah (God) but He. {La ilaha ilf-AIlah: none has
the right to be worshipped but Allah). Certainly, l fear for you
the torment of a Great Day!’ The leaders of his people said,
‘Verily, we see you in plain error.* (Nooh) said, ‘O, my people!
There is no error in me, but 1 am a Messenger from the Lord
of the 'Alameen (mankind, jinn and all that exists)! 1 convey
unto you the Messages of my Lord and give sincere advice
to you. And I know from Allah what you know not. Do you
wonder that there has come to you a reminder from your Lord
through a man from amongst you. that he may warn you. so that
you may fear Allah and that you may receive (His) Mercy?’ But
they belied him, so We saved him and those along with him in

(1) Tawagheet: (sing. is Taghool) Those who call to the worship of other
than Allah or who are worshipped besides Allah and they accept and are
pleased with that worship.

(2) The takhreej for this will be given later.

181

The Story ofNooh .'it

/ 1 ■“ ■■A" — — s

t lie ship, and We drowned those who belied Our Aval (proofs,
evidences. Verses, lessons, signs, revelations, etc.). They were
indeed a blind people. {Soorah Al-A Taf 7:59-64).

He, Most High, says in Soorah Yoonus , ■' And recite to them
the news ofNooh. When he said to his people: *Q. my people,
if my stay (with you), and my reminding (you) of the Ayat of
Allah is hard on you, then 1 pul my trust in Allah. So devise
your plot, yon and your partners, and let not your plot be in
doubt for you. Then pass your sentence on me and give me no
respite. But if you turn away (from accepting my doctrine of
Islamic Monotheism, (i.e. to worship none but Allah), then no
reward have 1 asked of you; my reward is only from Allah and
i have been commanded to be one of the Muslims (those who
submit to Allah's Will)'." {Soorah Yoonus 10:71.72)

He, Most High, says in Soorah As-Sajfat , And indeed
Nooh (Nooh) invoked Us, and We arc the Best of those who
answer (the request). Am! We rescued him and his family from
the great distress (i.e. drowning). And, his progeny, them We
made the survivors (i.e. Shcm, Ham and Japheth). And left for
him (a goodly remembrance) among generations to come in
later times: Sahtmun (peace) be upon Nooh (from Us) among
the ‘Alameen (mankind, jinn and all that exists)!” Verily, thus
Wc reward the Muhsinoon (those who do good - see v. 2: 1 12).
Verily, he (Nooh) was one of Our believing slaves. Then We
drowned the other (disbelievers and polytheists, etc.) {Soorah
As-Saffat 37:75-82)

He, Most High, says in Soorah Bara’ah {At-Tawbah), , lias
not the story reached them ofthose before them? - The people of
Nooh. ‘Ad and Thamood, the people of Ibraheem, the dwellers
of Madyan (Midian) and the cities overthrown (i.e. the people
to whom Loot [Lot] preached), to them came their Messengers

182

The Story of Nooh M

^

with clear proofs. So it was not Allah Who wronged them, but
they used to wrong themselves > (Soorah At-Tawhah 9:70)
His story has already been mentioned in Soorah Yoonus and
Soorah Hood.

In Soorah Sabhan (Al-lsra He, Most High, says, i O.
offspring of tliosc whom We carried (in the ship) with Nooh!
Verily, he was a grateful slave. > {Soorah Al-lsra’ 17:3) And
He, Most High, also said in the same Soorah , * And how many
generations have We destroyed after Nooh! And Sufficient is
your Lord as Knower of ail things and Beholder of the sins of
His slaves. > ( Soorah Al-lsra ’17:17)

He, Most High, says in Soorah Oaf, ( Denied before them
(i.e. these pagans of Makkah who denied you, 0, Muhammad,)
the people of Nooh, and the dwellers of Rass, and Thamood,
and ‘Ad, and Fir'awn (Pharaoh), and the brethren of Loot (Lot),
And the dwellers of the Wood, and the people ofTubba*; all of
them denied (their) Messengers, so My Threat look effect.)
(Soorah Qaf 50:12-14)

He, Most High, says in Soorah At-Tahreem i Allah sets forth
an example for those who disbelieve, the wife of Nooh and the
wife of Loot. They were under two of our righteous slaves, but
they both betrayed their (husbands by rejecting their doctrine)
so they (Nooh and Loot) benefited them (their respective
wives) not against Allah, and it was said, ‘Enter the Eire along
with those who enter'!” > (Soorah At-Tahreem 66: 10)

As for the details of what befell him at the hands of his
people, it is taken from the Qur’an and the Sunnah and the
traditions. We have previously mentioned a report on the
authority of ‘Abdullah Ibn ‘Abbas 4? that lie said, “Between
Adam M and Nooh Ml was a period often centuries, during

183

The Siory ofNooh -fet

which all of the people followed Islam.” This was narrated
by Al-Bukhari. (n We mentioned that the meaning of qarn is
“generation” or a hundred years.

Then, after those righteous generations, it happened that the
people of that time reverted to idol worship and the reason for
that was narrated by Al-Bukhari, on the authority of ‘Abdullah
Ibn ‘Abbas 4*, in the tafseer of the Words of Allah, Most High:
{ And they have said. ‘You shall not leave your gods, nor shall
you leave Wadd, nor Suwa \ nor Yaghooth, nor Ya'ooq, nor
Nasr (names of the idols)'. > (Soorah Nook 71:23 ), in which
he said, “These were names of righteous men from among the
people ofNooh and when they died Satan incited their people
to (prepare) and place idols at the places where they used to sit,
and to call those idols by their names. The people did so, but
the idols were not worshipped till those people (who initiated
them) had died and the origin of the idols had become obscure,
whereupon people began worshipping them.” ‘Abdullah Ibn
‘Abbas 4 -; added, “These idols, which had been worshipped
by the people of Nooh later became the idols which the
Arabs worshipped.” Tkrimah said likewise, as did Ad-Dahhak,
Qatadah and Muhammad Ibn Ishaq,

It has been confirmed in the Saheehain from the Messenger
of Allah that when Umm Salamah 4 anti Umm Habeebah
! 4 mentioned the church which they saw in Abyssinia in which
there were pictures, the Messenger of Allah % said, “If any
religious man dies amongst those people they will build a place
of worship at his grave and make these pictures in it. They
will be the worst creature in the sight of Allah on the Day of
Resurrection.”

( 1 ) The takhreej for this narration lias already been given.

(2) Narrated by Al-Bukhari (427) and Muslim (528)*

184

The Shut of Nooh -fe±

, ,

And what is meant is that when the corruption spread on the
earth and the scourge of worshipping idols became widespread
therein. Allah sent His slave and His Messenger, Nooh
to call them to the worship of Allah, Alone, without partners
and to forbid them from worshipping other than Him. He
was the first Messenger sent by Allah to the people of the
Earth, as confirmed in the Sailed win , on the authority of Abu
Hurairah 4 , who reported from the Prophet i~. that he said, in
the hadeeth of Ash-Shafa 'ah (the Intercession), “They will go
to him and say, ‘0, Adam! You are the father of all mankind,
and Allah created you with 1 E is Own Hands, and ordered the
angels to prostrate for you, and made you live in Paradise.
Will you not intercede for us with your Lord? Don't you see in
what (miserable) state we arc, and to what condition we have
reached?’ On that, Adam will reply, ‘My Lord is so Angry,
as He has never been before and will never be in the future:
(besides), 1 1c forbade me (to eat from) the tree, but I disobeyed
(Him), (I am worried about) myself! Myself! Go to somebody
else; go to Nooh.’ They will go to Nooh and say, ‘O, Nooh!
You are the first amongst the Messengers of Allah to the people
of the Earth, and Al lah named you a thankful slave. Do you not
see in what a (miserable) state we are and to what condition we
have reached? Will you not intercede for us with your Lord?’
Nooh will reply, ‘Today my Lord has become so Angry, as He
has never been before and will never be in the future. Myself!
Myself!” (l) And he mentioned the hadeeth in its entirety. He
also related it in the story' of Nooh jft 9.

When Allah sent Nooh JfiS, he called upon them to worship
only Allah, Alone, without partners and not to worship any
idols or graven images or any Taghoot with Him and to
acknowledge His Oneness and the fact that none has the right

( 1 ) Narrated by A l- Bukhari (3340 and 4712) and Muslim ( 1 94).

185

The Story of Noah

s • ' ,

to be worshipped but He. There is no lord but He, just as He
commanded the Messengers who came after him - all of whom
were from his progeny - to do, as He, Most High, says, And
his progeny, them We made the survivors (i.c. Shem, Ham and
Japheth). * (Soorah As-Sqffat 37:77)

He said regarding him (Nooh >&M) in Soorah Ihraheem ,
and We placed in their offspring Prophelhood and Scripture.)
{Soorah Ibraheeni 57:26) That is, every Prophet who came
after Nooh is from his progeny and likewise ibraheem -fcs..

Allah. Most High, says, *■ lie said, "0. my people! Verily. 1
am a plain Warner to you, that you should worship Allah, Alone,
be dutiful to I lim, and obey me. I le (Allah) will forgive you for
your sins and grant you a respite to an appointed term. Verily,
the term of Allah when it comes, cannot be delayed, if you but
knew.’ He said, l 0, my Lord! Verily, 1 have called my people
night and day (i.c. secretly and openly to accept the doctrine
of Islamic Monotheism). But all my calling added nothing but
to (their) flight (from the truth). And verily, every time I called
unto them that You might forgive them, they thrust their fingers
into their ears, covered themselves up with their garments,
and persisted (in their refusal), and magnified themselves
in pride. Then verily, 1 called to them openly (aloud); then,
verily: I proclaimed to them in public and I have appealed to
them in private. I said (to them), ‘Ask forgiveness from your
Lord; Verily, He is Oft-Forgiving; He will send rain to you in
abundance and give you increase in wealth and children and
bestow oil you gardens and bestow on you rivers. What is the
matter with you, (that you fear not Allah [His punishment]
and) you hope not for reward (from Allah or you believe not
in His Oneness), while 1 le has created you in (different) stages
(i.e. first a nut/ah, then an 'alaqah and then a wudhghah *. )

186

The Story of Nook

^ zi&z — ,

(Soorah Nooh 71:2-14)

So Allah mentioned that Nooli called them to Allah in
every possible way, both night and day, in secret and in public,
sometimes through encouragement and at other times through
intimidation. But all of this did not succeed with them. On the
contrary, most of them persisted in their wrong-doing, tyranny
and idol worship and they displayed enmity towards him at
all times, belittling him and those who believed him. They
threatened them with stoning and expulsion and they inflicted
harm on them and tried their utmost to frustrate them in matters
pertaining to their Religion: < The leaders of his people said,
"Verily, we see you in plain error." (Nooh) said, ‘0, my people!
There is no error in me, but I am a Messenger from the Lord of
the ‘Alameen (mankind, jinn and all that exists)'!” ) (Soonth
Al-A ‘raf 7:60,61). That is, I am not as you claim, a person who
is astray; rather, 1 am following sound guidance, a Messenger
from the Lord of the worlds, i.e. He Who says to a thing, "Be!"
And it is: { “I convey unto you the Messages of my Lord and
give sincere advice to you. And I know from Allah what you
know not." ) (. Soorah Al-A 'raf 7:62) This is the nature of
the Messenger, that he is an eloquent adviser and the most
knowledgeable of people regarding Allah, the Almighty, the
All-Powerful.

Among the things that they said to him was this: i "We see
you but a man like ourselves, nor do we see any following
you but the meanest among us and they (too) followed you
without thinking. *\nd we do not sec in you any merit above us,
in fact we think you are liars.” {Soorah Hood 1 1:27) They
were astonished at the idea that a human being should be a
Messenger and they belittled those who followed him, holding
them to be the most humble and despised people among them.

The Story o f S' 00/ 1 ■&

187

It has been said that they were the commonest among the
people and the weakest of' them, as Heraclius said, “They (i.e.
the humble and weak) are the followers of the Messengers.” 111
And this was only because there was nothing to prevent them
from following the truth.

As for His Words: without thinking ) ( Soorcth Hood 1 ! :27),
the meaning is that simply because you preached to them,
they followed the first thing that came to their minds, without
thinking and without reflecting. This accusation which they
made against them is in fact a thing for which they deserve
praise - may Allah be pleased with them - because evident
truth does not require reflection or thought or contemplation.
On the contrary, it requires that one follows it and submits to
it wherever it appears, which is why the Messenger of Allah 3?
said, when praising As-Siddeeq, “Every person whom I called
to Islam hesitated, except Abu Bakr, for he did not hesitate for
a moment.” 121 For this reason, the people also swiftly gave their
pledge of allegiance to him on the Day of As-Saqeefah, a) without
contemplation and without reflection, because his superiority
over all others was clearly apparent to the Companions
This is why when the Messenger of Allah wanted to write a
document regarding the subject of the Caliphate, he abandoned
it, saying, “Allah and the Believers will reject anyone except
Abu Bakr 4*.” {4) As for what the disbelievers among the people
of Nooh ^ said to him anti those who believed in him. \ “And

( 1 ) Narrated by Al-Bukhari (7), Muslim ( 1 723) and Imam Ahmad (2366),

(2) Narrated by lbn Hisham in his Seerah (2/91).

(3) The Day of As-Saqeefah: As-Seqeefah means The Shelter. On the day of
the Prophet's death, the Muslims gathered together in a shelter belong-
ing to Barm Sa'fctah to choose a Caliph. The name of the house is used
as shorthand for the event, or the gathering, which was a crucial turning
point in the history of Islam,

(4) Narrated by Muslim (2387) and Ahmad (24589).

1 88 The Stoiy of Noah

^ ,L 1 \

we do not see in you any merit above us." (Soorah Hood
1 1:27) - it means: We do not see that you and your followers
have any virtuous status above us in your physical appearance,
your character, your provisions, or your condition, since you
accepted this religion of yours.

O' In fact we think you are liars.” He said, “O, my people! Tell
me. ifl have a clear proof from my Lord, and a Mercy has come
to me from Him, but that (Mercy) has been obscured from your
sight, shall we compel you to accept it ( Islamic Monotheism)
when you have a strong hatred for it?” (Soorah Hood 11:27-
28) This is an expression of courteousness and gentleness in
his address to them, when calling them to the truth, as He. Most
High, says, And speak to him mildly, perhaps he may accept
admonition or fear Allah. {Soorah Ta Ha 20:44)

He, Most High, says. Invite (mankind, O, Muhammad,)
to the Way of your Lord (i.c. Islam) with wisdom (i.e. with
the Divine Inspiration and the Qur’an) and fair preaching, and
argue with them in a way that is better. > {Soorah An-Nahl
16:125)

This is apparent in Nooh's words to them: “Oh, my people!
Tell me. if I have a clear proof from my Lord, and a Mercy has
come to me from Him," ) {Soorah Hood 1 1:28) The “Mercy”
referred to is Prophethood and the Message. “But that (Mercy)
has been obscured from your sight.” ) (Soorah Hood 11:28)
That is, you did not understand it and you were not guided
to it, ( “Shall we compel you to accept it?” ) (Soorah Hood
1 1 :28) That is, shall wc coerce you and force you to believe in
it? “When you have a strong hatred for it?” > (Soorah Hood
11:28) That is, 1 have no means to make you do so in such
circumstances. "And o, my people! I ask of you no wealth lor
it, my reward is from none but Allah.” , (Soorah Hood 1 1:29)

m

The Story of Nooh

-M—

Thai is. ! do not require any payment from you lor conveying
to you that which will benefit you in your earthly life and in
your Afterlife. ! do not seek that from anyone except Allah,
Whose Reward is belter for me and more lasting than what you
might give to me.

i “I am not going to drive away those who have believed.
Surely, they are going to meet their Lord, but I see that you are
a people who are ignorant." (So o rah Hood 1 1:29) It is as if
they had requested him to send those people away from him
and promised him that they would join him if he did so. But he
refused their request and said, - “Surely, they are going to meet
their Lord.” (Soar ah Hood 1 1:29) and so I fear that if 1 send
them away, they will complain of me to Allah, the Almighty,
the Ali-Powerful.

{ "And I do not say to you that with me are the Treasures
of A Halt, nor that 1 know the ghaib (unseen); nor do I say 1
am an angel.” ) (Soar ah Hood 11:31 ) That is, on the contrary,

I am a slave and a Messenger. I do not possess anything of
A l [all’s Knowledge, except that which lie has informed me
and I have no ability to do anything except that which Allah
has enabled me to do. Nor do I possess the power to benefit or
inflict harm, except as Allah wills. < "And I do not say of those
whom your eyes took down upon...” > {So nr ah Hood 1 1:31).
That is. NoolTs followers. ; "that A Halt will not bestow any
good on them. Allah knows what is in their inner-selves (as
regards belief, etc.). In that case, 1 should, indeed be one of
the zalimoon (wrongdoers, oppressors, etc.)." (Soorah Hood
11:31). That is, 1 will not testily against them that they will
not be rewarded by Allah on the Day of Resurrection. Allah
knows better regarding them and He will recompense them for
what is in their hearts; if what is in them is good, then He will

190

The Sion > of Nook -te-

^ — — — >

reward them with goodness and if it is evil, He will recompense
them with evil, as He, Most High, says in another Soorah ,
“They said. ‘Shall we believe in you. when the meanest (of the
people) follow you?’ lie said, 'And what knowledge have 1 of
what they used to do? Their account is only with my Lord, if
you could (but) know. And 1 am not going to drive away the
believers. I am onlv a plain warner.’ (Soorah Ash-Shu 'ora ’
26:111-115)

A long time passed and the arguments between him and them
continued, as Allah, Most High. says. And indeed We sent
Nooh to his people, and he stayed among them a thousand
years less fifty years (inviting them to believe in the Oneness
of Allah [Monotheism], and discard the false gods and other
deities), and the Deluge overtook them while they were
zalimoon (wrongdoers, polytheists, disbelievers, etc.) /{Soorah
Al-‘Ankaboot 29:14) That is, throughout all this extended
period of time, none but a few of them believed. Every time
a generation passed away, they would advise those who came
after them not to believe in him and to contest him and oppose
him. When a man’s son reached maturity and understood his
words, he would advise him in any discussions they had never
to believe in Nooh >£*)' for as long as he lived.

Their nature prevented them from believing and following
the truth, which is why Nooh said. \ “and they will beget
none but wicked disbelievers.” ) ( Soorah Nooh 71:27) -
and that is why they said, { They said, O, Nooh! You have
disputed with us and much have you prolonged the dispute
with us, now bring upon us what you threaten us with, if you
are of the truthful.’ l ie said, ‘Only Allah will bring it (the
punishment) on you, if He will, and then you will escape not.’
) {Soorah Hood 1 1:32,33) That is, only Allah, the Almighty,

191

The Story of Noah -Eb±.

•

tlic All-Powerful is able to do that, for it is He Who is capable
of doing anything, and nothing is difficult for Him; rather, it
is He Who says to a thing, “lie!” and it is. < “And my advice
will not profit you, even i l l wish to give you good counsel, if
Allah's Will is to keep you astray. I le is your Lord and to Him
you shall return.” ( Soorah Hood 11:34) That is, if Allah
wants to put anyone to trial (i.e. make him go astray), no one
will be able to guide him. It is He Who guides whom He wills,
and causes to go astray whom He wills and He does what
He intends (or wills). He is the Almighty, the Most Wise, the
Knovver of who deserves to be guided and who deserves to be
led astray and to Him belong the most far-reaching Wisdom
and the most irrefutable argument.

( And it was inspired to Nooh: ‘None of your people will
believe except those who have believed already’. ) ( Soorah
Hood 1 1:36) This was said as a consolation to him, in light
of what they had done to him. And it was inspired to Nooh:
“None of your people will believe except those who have
believed already. So be not sad because of what they used to
do’. (Soorah Hood 1 1:36) It was a consolation to Nooh *sf
regarding his people to know that none of them would believe
except those who had already believed. That is, let it not grieve
you what has passed, for victory is near and the tidings are
wonderful.

< "And construct the ship under Our Eyes and with Our
Inspiration, and address Me not on behalf of those who did
wrong: they are surely to be drowned.” (Soorah Hood 1 1 :37)
When Nooh saa despaired of their ever-becoming righteous
and successful and considered that there was no good in them
and that they continued to harm him. to oppose him and to
belie him with all the means at their disposal, including words

192

The Story of Nooh OH

and deeds, he invoked Allah’s Anger against them and Allah
answered his invocation. He, Most High, says, Anti indeed
Nooh invoked Us, and We are the Best of those who answer
(the request). And We rescued him and his family from the
great distress (i.e. drowning) {So or ah As-Sajfat 37:75,76)

He, Most High, says, Then he invoked his Lord (saying):
‘I have been overcome, so help (me)’! ( Soorah Al-Qamar
54:10). So their sins of disbelief and iniquity and the invocation
of their Prophet combined against them and at that point, Allah
commanded him to build the Ark.

Allah, Most High, informed him that when His Punishment

- which could not be rescinded from the evildoing people

- descended on them. He would not be able to ask Allah
about them again, because lie might be afflicted by feelings
of pity toward his people, when lie saw' with his own eyes
the punishment inflicted on them, for being informed about
something is not (he same as seeing it with one’s own eyes.
This is why He says, . “And construct the ship under Our
Eyes and with Our Inspiration, and address Me not on behalf
of those who did wrong; they are surely to be drowned. And as
he was constructing the ship, whenever the chiefs of his people
passed by him, they made a mockery of him. {Soorah Hood
11:37,38) That is, they mocked him, regarding it as unlikely
that what he had promised them would in fact, befall them.
“He said, ‘If you mock at us, so do we mock at you likewise for
your mocking.” ( Soorah Hood 11:38) That is, it is we who
will mock you. We are amazed at your continuing disbelief
and stubbornness, which demands the infliction of punishment
on you. ( “And you will know who it is on whom will come
a torment that will cover him with disgrace and on whom will
fall a lasting torment.” ( Soorah Hood 11:39) It was their

!93

The Story of Nooh -fr-

* — ■

nature ta stubbornly disbelieve and vehemently oppose him in
the life of this world and likewise in the Hereafter, for they
will deny also that any Messenger came to them, as narrated
by A 1- Bukhari, on the authority of Abu Sa‘ecd Al-Khudri
who said: The Messenger of Allah M said, u Nooh and his
people will come anti Allah, the Almighty, the All-Powerful
will say, 'Did you convey (the Message)?’ He will reply, ‘Yes,
my Lord!’ Then He will ask his people, ‘Did he convey (the
Message) to you?’ But they will answer, ‘No, no Prophet came
to us.’ Allah will then ask Nooh ‘Who will bear witness
on your behalf?’ He will reply, ‘Muhammad and his people.’
They will bear witness that he conveyed (the Message).” And
that is the meaning of the Words of Allah, Most High: ( Thus
We have made you (true Muslims - real believers of Islamic
Monotheism, true followers of Prophet Muhammad and his
Sunnah | legal ways], a wasat [and the besl| nation, that you be
witnesses over mankind and the Messenger [Muhammad / 1
be a witness over you. (Soorah Al-Baqarah 2: 143) The word
wasat means just; and this nation will bear witness to (the truth
of) the testimony of its truthful Prophet, who is believed.

Allah, Most High, says, (Nooh) said, ‘O, my Lord! Help me
because they deny me.* So We inspired him (saying): ‘Construct
the ship under Our Lyes and under Our Revelation (guidance).'

(i Soorah Al-Mu'mmoon 23:26,27) That is, according to Our
Command to you and in Our Sight, we shall supervise your
construction of it and We shall instruct you as to the correct
manner of doing so. Then, when Our Command comes, and
the tarmoor (oven) gushes forth water, take on board of each
kind two (male and female), and your family, except those
thereof against whom the Word has already gone forth. And
address Me not in favor of those who have done wrong. Verily,
they are to be drowned. (Soorah Al-Mu 'minoon 23:27)

194

The Story ofNooh

Then Allah instructed him that when His Command was
enacted and His Punishment was inflicted, he should carry
male and female pairs of ever)' animal and all living creatures,
including those which are eaten and others, in order that their
progeny might survive. He was also instructed to carry his
family with him; that is, the members of his household, except
those regarding whom the Word had already gone forth. That is,
those who had disbelieved, because the irrevocable invocation
against them had already been pul into effect and the infliction
of the Punishment had already been sanctioned upon them and
that was irreversible. Allah could not be appealed regarding
them once the great Punishment had been inflicted upon them,
as we have explained previously. According to the majority of
scholars, what is meant by the Unmoor is the face of the earth,
i.e. water gushes forth from every place on earth, even the
“ovens” which arc the places of fire. As for the Words of Allah,
Most High; (So it was) till then there came Our Command
and the unmoor (oven) gushed forth (water like fountains from
the earth). Wc said, “Embark therein, of each kind two (male
and female), and your family, except him against whom the
Word has already gone forth, and those who believe. And none
believed with him, except a few." - (Soorah Hood 1 1 :40) This
was a command that when the affliction (i.e. the flood) started,
lie should carry a male and female of every species on board
the Ark.

{ “And your family, except him against whom the Word has
already gone forth." (Soorah Hood 11:40) That is, those
disbelievers upon whom the invocation was effected, including
his son. Yam, who was drowned as we shall see.

t “And those who believe.” (. Soorah Hood 1 1 :40). That is,

carry in the ship those of your people who believe in you.

195

The Sion * ofNooh

J ' A» — -

Allah, Most High, says, i “And none believed with him,
except a few." ) (Soorah Hood 11:40) This was in spite of
the long period of time and the fact that he remained among
them and the urgent exhortations he made to them night and
day, propounding to them teachings, with courteousness,
sometimes using threats and warnings and other times using
encouragement and promises.

Allah. Most High, says, < And when you have embarked on
the ship, you and whoever is with you, then say, ‘All praise and
thanks be to Allah, Who has saved us from the people who arc
zalimoon (i.e. oppressors, wrong-doers, polytheists, those who
join others in worship with Allah, etc.). And say: “My Lord!
Cause me to land at a blessed landing-place, for You are the Best
of those who bring to land." ) (Soorah Al-Mu 'minoon 23:28,29)
He commanded him to praise and thank his Lord for providing
him with this ship and for saving him therewith: for granting
him victory over his people and relieving his heart of those
who opposed him and belied him, as He, Most High, says, {
And Who has created all the pairs and has appointed for you
ships and cattle on which you ride, in order that you may mount
firmly on their backs, and then may remember the Favor of your
Lord when you mount thereon, and say: ‘Glory to I lim who has
subjected this to us, and wc could never have it (by our efforts).’
And verily, to Our Lord wc indeed are to return!” ) (Soorah Az-
Zukhmf 43 : 1 2- 1 4)

Likewise, he was commanded to invoke Allah at the start of
the events, so that he might receive goodness and blessings and
that his end might be a laudable one. He, Most High, said to His
Messenger (Muhammad) $, when he migrated (from Makkah
to Al-Madinah), f And say (O. Muhammad), “My Lord! Let
my entry (to the city of Al-Madinah) be good, and likewise my

]%

The Story of Noah ' -

/ A/ " s,

exit drum the city of Makkah) be good. And grant me from
You an authority to help me (or a firm sign or a proof).”

( Soorah Al-Isra ’ 1 7:80)

Nooh carried out these instructions: And he (Nooh) said,
“Embark therein, in the Name of Allah will be its moving
course and its resting anchorage." ( Soorah I food 11:41)
Thai is, begin the voyage by invoking Allah’s Name and end
it in the same way. "Surely, my Lord is Oft-Forgiving.
Most Merciful " ( Soorah Hood 11:41). That is, and (He

is) the Owner of a painful Punishment - although He is the
Oft- Forgiving. Most Merciful — His Punishment cannot be
rescinded from the sinning people; thus it was sanctioned for
the people of the Earth who disbelieved and worshipped other
than Him.

Allah, Most High, says, So it (the ship) sailed with them
amid the waves like mountains. (Soorah Hood 11:42). This
was because Allah, Most High, sent rain from the sky, the like
of which the earth had not known before and has not seen since;
it was like the mouths of waterskins (pouring forth). And He
commanded the earth to bring forth water from all directions, as
Allah says. Then he invoked his Lord (saying): “1 have been
overcome, so help (me)!" So We opened the gates of heaven
with water pouring forth. And We caused the earth to gush forth
with springs. So the waters (of the heaven and the earth) met
for a matter predestined. And We carried him oil a (ship) made
of planks and nails. (Soorah Al-Qamar 5 4:10-13) Floating
under Our Eyes. ( Soorah Al-Qamar 54:14) That is, under

Our Protection, Our Watch, Our Guard and Our Observation,
a reward for him who had been rejected! (Soorah Al-Qamar
54:14) Allah, Most High, says. Verily! When the water rose
beyond its limits (Nooh’s Flood), We carried you (mankind) in

197

The Story <>/ Nooh

s ■ «A< s

the floating . (Soomh Al-Haqqah 69: ] 1 ). That is, in the floating
ship That We might make it a remembrance Ibr you. and the
keen ear (person) may (hear and) understand it (Soomh Al-
Haqqah 69:12)

A number of scholars of la/seer said that the water rose fifteen
cubits above the highest mountain on Earth; this was what
was said by the People of the Scripture. It was also said that it
rose eighty cubits and that it covered the whole of the Earth,
the length and breadth of it, its plains, its rugged ground, its
mountains, its deserts and its sands. No living thing remained
on the face of the Earth, whether great or small.

And it was said, "O, earth! Swallow up your water.” and.
”0. sky! Withhold (your rain)." And the water was diminished
and the Decree (of Allah) was fulfilled (i.e. the destruction of
the people of Nooh. And it (the ship) rested on Mount Judi, and
it was said "Aw ay with the people who are zalimoon (Soomh
Hood 1 1 :44). That is, when Allah had dealt with the inhabitants
of the Earth and none of those who had worshipped others
besides Allah, the Almighty, the All-Powerful remained, Allah
commanded the earth to swallow its water and He commanded
the sky to stop raining. And the water was diminished -That
is. it decreased from what it had been. And the Decree (ol
Allah) was fulfilled. That is, that which Allah had previously
ordained, due to His All-Encompassing Knowledge was
inflicted upon them. And it was said "Away with the people
who are zalimoon. (Soomh Hood 11:44) And also Allah,
Most High, says: Because of their sins they were drowned,
then wove made to enter the Fire. And they lowund none to to
help them instead of Allah. And Nooh said: "My Lord! Leave
not one of the disbelievers on the early If you leave them. the\
will mislead your slaves, and they will beget none but wicked

198 The Sion- of Noah *B

, — w

disbelievers.; (Soorah An-Nooh 71:25-27) Allah, Most High
answered his supplication, ail praise and thanks are due to Him
and all grace proceeds from Him and not a single one of them
remained.

Then He, Most High, says, ( It was said, “O, Nooh! Come
down (from the ship) with peace from Us and blessings on
you and on the people who are with you (and on some of
their offspring), but (there will be other) people to whom We
shall grant their pleasures (for a time), but in the end a painful
torment will reach them from Us.’’ > (Soorah Hood 1 1:48) This
was a command to Nooh -a® when the water subsided from the
face of the earth and it became possible to travel across it and to
dwell in it. So he disembarked from the ship, which had come
to rest after its long journey, on the upper portion of a mountain
in Al-Jazeerah, which is well-known. We have already spoken
of it when we discussed the creation of the mountains. ^ With
peace from Us and blessings ). That is, disembark in safety,
with blessings upon you and upon the nations that will be born
afterwards. That is, from your progeny, for Allah did not allow
any of the Believers who were with him to produce offspring,
aside from Nooh 3®.

Allah, Most High, says, { And, his progeny, them We made
the survivors. ) ( As-Saffat 37:77) So everyone on the face of
the earth today, from all races of mankind, descended from
Nooh’s three sons. And they are Shem, Ham and Jeplic. Imam
Ahmad narrated on the authority of Abu Hurairah that he
said: The Prophet % passed by some people from among the
Jews who were fasting the day of ‘ Ashoorah , and he said to
them, “What is this fast?” This is the day on which Allah saved
Moosa and the Children of Isra'eel from being drowned;
and on that day. He drowned Fir* awn. And on this day, the

199

The Story qfNooh

1 • - " — -■ \ t .'~

ship landed on Mount ioodi. Nooli and Moosa fasted in
order to give thanks to Allah, the Almighty, the All-Powerful.”
The Prophet said, “1 have more claim over Moosa ifisa and
more right to fast on this day {than you).” Then he said to his
Companions “If anyone of you has been fasting since this
morning, let him complete his fast and if anyone of you has
taken lunch with his family, let him complete the rest of the
day.” 111 This hadeeth is supported by a narration in the Saheeh.

But the ghcireeb part is the mention of Wooh also. And
Allah knows better.

As for what has been said by many ignorant people, that they
ate from the leftovers of their provisions and from grains which
they had brought with them and they ground them that day
and applied ithmid to their eyes in order to strengthen their
sight, because it had become cut off by the bright light, after
having been confined in the darkness of the ship, none of this is
authentic. It is only mentioned in incomplete traditions narrated
from the Children of Isra’ecl. They are not to be relied on and
they should not be followed. And Allah knows better.

A number of ignorant people from Persia and India have

(!) Narrated by Imam Ahmad (8500). In its isnad is one Abu JaTar, who
has been condemned as “weak" by a number of scholars, while others
declared him to be trustworthy. (In such cases, it is the practice of the
scholars to act upon the negative report, since a scholar might declare
a person trustworthy because he has heard nothing negative about him,
another scholar might know something (negative) about him which the
other scholar does not know). There is also one " Abdus-Saniad, who has
been declared weak by scholars. In addition, his father is unknown to the
scholars. Another person in the chain is Shabeel, who was known to make
mistakes.

(2) Narrated by Al-Bukhari (2004), on the authority of "Abdullah Ihn "Abbas
and by Muslim ( 1130), but neither of these two narrations mentions
Nooh 'fci .

200

The Story of Noah <a

denied that the Hood took place, wliilc others among them liave
accepted it and they said, “It was only in the land of Babylon
and it did not reach us.” They said, “We have continued to
inherit the land from generation to generation from the time of
Adam -S until our time.”

What Has Been Mentioned About the Character
of Nooh M

Allah, Most High says, Verily, he was a grateful slave. )
(. Soorah Al-lsra ' 17:3) It was said that he used to thank Allah
for his food, his drink and all of his affairs.

Imam Ahmad narrated on the authority of Anas Ibn Malik
that he said: The Messenger of Allah M said, “Verily, Allah is
pleased with the slave when he eats his food and thanks Him
for it and when he drinks his beverage and thanks Him for it.” (!1
Muslim, At-Tinnid hi and An-Nasa’i narrated likewise from the
hadeeth of Abu Usamah 4-. <21

It is clear that a grateful person is the one who performs all
acts of obedience, including those of the heart, verbal ones and
physical ones, because gratitude is expressed by all of them, as
the poet says in Al-Bahr At-Taweel:

"You generous people have benefit ted from three things from me.
My hand, my tongue and heart. "

( l } This is an authentic hadeeth narrated by Imam Ahmad { 1 1758).

(2) Narrated by Muslim (2734), At-Tirmidhi (1816) and An-Nasa'i (4/202.
No. 6899)

201

The Story of Nook ^

^ 1 ~ ' s

His Advice to His Son

Imam Ahmad narrated on die authority of ‘Abdullah Ibn
‘Amr 4s that lie said: We were with the Messenger of Allah
$$ when a Bedouin man came to him wearing a flowing cloak,
decorated with brocade and he said, “Verily, this companion
of yours has humiliated ever horseman who is the son of a
horseman (or he said: wants to humiliate ever horseman who
is the son of a horseman) and he has elevated every herdsman,
who is the son of a herdsman.” ‘Abdullah 4; said: Then the
Messenger of Allah & look hold of the edges of his cloak and
said, “1 do not see upon you the garments of a person who is
noi endowed with intelligence.” Then he said, “When death
approached the Prophet of Allah, Nooh he said to his son,
‘1 will convey to you my advice: 1 order you to do two things
and I forbid you to do two things, I order you to believe that
La ilaha Wallah (none has the right to be worshipped except
Allah), because if the seven heavens and the seven earths were
placed in one hand and La ilaha Wallah was placed in the
other hand. La ilaha Wallah would outweigh them. And if the
seven heavens and the seven earths were a dark circle, it would
be filled by La Ilaha Wallah. Glory and praise be to Allah,
because in it are the connections to everything and through it
all creation is sustained. I forbid you to commit shirk (ascribe
partners to Allah) and to commit kibr.. Either ‘Abdullah or
someone else said, “O, Messenger of Allah! As for shirk, we
know what it is, but what is kibr! Is it that one of us should
have a pair of fine shoes with fine straps on them?” He &
said, “No.” The questioner asked, “Is it that one of us should
have a fine garment which he wears?” He ^ said, “No.” The

202

The Stoiy of Noah v-

questioner asked, “Is it that one of us has a camel which he
rides?” The Prophet g said, “No,” The questioner then asked,
“Is it that one of us has companions who sit around him?” The
Messenger of Allah % replied, “No.” ‘Abdullah or another
person said, “O, Messenger of Allah! Then what is kihr ?” Me jg
replied, “Ignorance of the truth and displaying contempt toward
people.” ( " The is nod of this hadeelh is authentic, though Al-
Bukhari and Muslim did not narrate it.

As for his grave, Ibn Jarcer and Al-Azraqi narrated on
the authority of ‘Abdur-Rahman Ibn Sabit or another of the
Tabi oon in a nnirsal <:i form, that Nooh was buried within
the precincts of the Sacred Mosque (in Makkah).

This is stronger and more reliable than what has been said by
many of the later scholars, who claimed that he is in a town, in
a place known today as Kark Nooh, In that place is a mosque
which has been built because of these claims. And Allah knows
better.

( 1 ) This is an authentic haiieefh narrated by Imam Ahmad (2/ 1 70, No, 6547),

(2) Mursah A chain of narrators which does not include a Companion

He is Hood, son of Shalakh, son of Arfakhshad, son of Sam,
son of Nooh tfS, It was said that Hood £9 is l Abir, the son
of Shalakh, the son of Arfakhshad, the son of Sam, the son of
Nooh >4®. This was reported by Ibn Jareer At-Tabari.

He belonged to a tribe known as ‘Ad, son of ‘Aws, son of
Sam, son of Nooh They were Arabs living in Ihc winding
sand tracts (Al-AhqaJ), which is a mountain of sand in Yemen,
between Oman and Hadhramawt, in a land looking out upon
the sea, which is known as Ash-Shihr. The name of their valley
was Mughceth. They lived a great deal in tents which had huge
poles, as Allah, Most High, says, < Did you (Muhammad,) not
see (ill ink) how your Lord ilea It with ‘Ad (people), of Irani,
with lofty poles?. > (Soorah Al-Fajr 89:6,7) That is, ‘Ad Irani,
who were the first ‘Ad. As for the second ‘Ad. they came later,
as we shall make clear in its place. The first ‘Ad were ‘Ad { of
Irani, with lofty poles. The like of which were not created in
the land? » ( Soorah Al-Fajr 89:7,8) That is, the like of the tribe.
It was also said that it means: the like of whose poles, but the
correct opinion is the former, as we made clear in the Tafseer .

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✓ <h' : s

The Arabs were known before Isma'eel ffiS as Al-'Arab A i-
‘ Arihah and they consisted of numerous tribes, including: ‘Ad.
Thamood, Jurhum. Tasm, Jadees, Ameem, Madyan, imlaq,
Abil. Jasim, Qalitan, Banu Yaqtun and otliers.

As for the Arabised Arabs, they were of the progeny of'
Isma'ecl, the son of Ibraheem Al-Khaleel (peace be upon
them both). Isma‘eel, was the first to speak eloquent, classical
Arabic and lie learned the speech of the Arabs from the tribe
of Jurhum, who camped near his mother, Hajar, in the Sacred
Precincts, as we shall make clear in its place, if Allah wills.
But Allah made him able to speak with the utmost eloquence
and powers of elucidation and the Messenger of Allah ^ was
likewise articulate in it.

What is meant is that ‘Ad - the first ‘Ad - were the first to
worship idols after the Great Flood. Their idols were three:
Sadd, Samood and Mara. Allah sent to them their brother. Hood
and he called them to Allah, as He, Most High, says after
mentioning the people of Nooli jjSSi and their case in Soorah Al-
A ‘raf. And to ‘Ad (people. We sent) their brother Hood. He
said, “O, my people! Worship Allah! You have no other Halt
(god) but Him. {La ilaha illal/ah: none has the right to be
worshipped but Allah). Will you not fear (Allah)?" The leaders
of those who disbelieved among his people said. "Verily, we
see you in foolishness and verily, we think you are one of the
liars." (Hood) said. “Q. my people! There is no foolishness in
me. but (I am) a Messenger from the Lord of the 'Aiameen
(mankind, jinn and all that exists)! 1 convey unto you the
Messages of my Lord, and 1 am a trustworthy adviser (or well
-wisher) for you. Do you wonder that there has come to you a
Reminder (and an advice) from your Lord through a man from
amongst you that he may warn you? And remember that He

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madc you successors after the people of Nooli and increased
you amply in stature. So remember the graces (bestowed upon
you) from Allah, so that you may be successful.'' They said.
“You have come to us that vve should worship Allah. Alone and
forsake that which our fathers used to worship. So bring us that
wherewith you have threatened us if you are of the truthful.”
(Hood) said. "Torment and wrath have already fallen on you
from your Lord. Dispute you with me over names which you
have named - you and your fathers, with no authority from
Allah? Then wait. 1 am with you among those who wait.” So
We saved him anti those who were with him by a Mercy from
Us. and We cut the roots of those who belied Our ,-lm/ (proofs,
evidences, verses, lessons, signs, revelations, etc.), and they
were not believers (Soorah A l-A ‘raf 7:65-72)

He, Most High, says, They said, "O. Hood! No evidence
have you brought us. and we shall not leave our gods for your
(mere) saying! And we arc not believers in you. All that we
say is that some of our gods (deities) have seized you with
evil (madness)." 1 le said, “I call Allah to witness and bear you
witness that 1 am free from that which you ascribe as partners
in worship with Him (Allah). So plot against me, ail of you.
and give me no respite. 1 put my trust in Allah, my Lord and
your Lord! There is not a moving (living) creature but He has
grasp of its forelock. Verily, my Lord is on the Straight Path
(the truth).*’ (Soorah Hood 1 1:53-56)

He, Most High, says in Soorah Oad Aflahal-Mu 'minoon (,-(/-
Mu’minoon) after the story of Nooh’s people: Then, after
them, Wc created another generation. And We sent to them a
Messenger from among themselves (saying), “Worship Allah!
You have no other Hah (god) but Him. Will you not then be afraid
(of Him i.e. of! iis Punishment because of worshipping others

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^T-- ' ' ,

besides Him)?” And (lie chiefs of his people, who disbelieved
and denied the Meeting in the Hereafter, and to whom We had
given the luxuries and comforts of this life, said, “He is no more
than a human being like you, lie cats of that which you cal, and
drinks of what you drink. If you were to obey a human being
like yourselves, then verily! You indeed would be losers. Does
he promise you that when you have died and have become dust
and bones, you shall come out alive (resurrected)? Far, very far
is that which you are promised. There is nothing but our life
of this world! We die and we live! And we are not going to be
resurrected! Me is only a man who has invented a lie against
Allah, but wc arc not going to believe in him.” He said, "0
my Lord! Help me because they deny me.” He (Allah) said.
“In a little while, they are sure to be regretful.” So As-Saihah
(punishment - awful cry, etc.) overtook them with justice, and
Wc made them as rubbish of dead plants. So away with the
people who arc za tint non (polytheists, wrongdoers, disbelievers
in the Oneness of Allah, disobedient to His Messengers, etc.) )
(Soorah A!- Mu 'm'moon 23:3 1 -4 1 ).

1 le, Most High, says in Soorah Ha MeemAs-Sajdah (Fuss Hat),
i. As for 'Ad, they were arrogant in the land without right, and
they said, “Who is mightier than us in strength?” Sec they not
that Allah, Who created them was mightier in strength than
they? And they used to deny Our Avat\ So We sent upon them
furious wind in days of evil omen (for them) that We might
give them a taste of disgracing torment in this present worldly
life, but surely the Punishment of the Hereafter will be more
disgracing, and they will never be helped. (Soorah Fussilat
41:15,16)

We will relate the purport of the story gathered from these
threads, along with what can be added to it from the traditions.

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The Story of Hood

We have already mentioned that they were the first of the nations
to worship idols after the Great Flood and this is clear from
His Words regarding them, And remember that He made yon
successors after the people ofNooh, and increased you amply
in stature." ) (Soorah Al-A 'rafl'.fff) That is, He made them the
strongest people in their time, in physique, power and bravery.

In Soorah A l- Mu ’ minoon , Fie says, % Then, after them, Wc
created another generation. (Soorah Al-Mu'minoon 23:31)
They were the people of Hood, according to the correct view.

Others said that they were Thamood, based on the Words of
Allah, Most High, \ So As-Saihah (punishment - awful cry. etc.)
overtook them with justice, and We made them as rubbish of
dead plants. (Soorah Ai-Mu ‘minoon 23:41) They said, “They
are the people of Saleit J&SUt, for it is they who were destroyed by
As-Saihah . And as for ‘Ad, they were destroyed by a furious,
violent wind. {Soorah Ai-Haqqah 69:6) This saying of theirs
does not rule out the possibility that they were overcome by a
combination of As-Saihah and the furious, violent wind, as we
shall show in the story of the people of Madyan, the Dwellers
of the ‘ Aykah (Wood). For a combination of punishments were
inflicted on them, in addition to which, there is no dispute
regarding the fact that ‘Ad lived before Thamood.

What is meant is that ‘Ad were alienated, disbelieving Arabs,
who were arrogant and defiantly determined to worship idols
and so Allah sent to them a man from among them, to call upon
them to believe in Allah, Most High, and to sincerely devote
their worship to Him alone. But they belied him, opposed him
and belittled him, as a result of which, Allah seized them with
the Seizing of the Almighty, (Who is) Most Able to cany out
what he Wills.

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The Slorv of Hood ■&£
s '•*} £''' \

When he commanded them to worship Allah, urged them to
obey Him and seek forgiveness from Him and promised them
that if they did so, they would receive a goodly reward in the
life of this world and in the Hereafter, while threatening them
with punishment in the life of this world and in the Hereafter,
should they violate these injunctions, ’ The leaders of those
who disbelieved among his people said. “Verily, we see you
in foolishness." (Soorah Al-A ‘raf 7:66) That is, this thing to
which you call us is foolishness in comparison with our worship
of these idols, from which we seek victory and sustenance. And
in addition to this, we believe that you are lying in your claim
to be a Messenger sent by Allah.

« (Hood) said, “O, my people! There is no foolishness in me,
but(Iam)a Messenger from the Lord of the ‘Alameen (mankind,
jinn and all that exists)!. ( Soorah Al-A ‘raf 7:67) That is, the
matter is not as you think, nor as you believe: "l convey

unto you the Messages of my Lord, and I am a trustworthy
adviser (or well-wisher) to you." ( Soorah Al-A 'raf I'M) And
conveying the Message requires that the conveyor be free from
untruthfulness and that he makes no addition, nor any omission
when delivering the Message. 1 1 is delivery of the Message must
also be eloquent, succinct, comprehensive and unarguable, and
contain no ambiguity, no contradiction and no confusion.

But in spite of his delivery of the Message in this manner
and his advising his people to the utmost of his ability - and in
spile of his compassion toward them and his intense desire that
they be guided - he did not seek any reward or payment from
them, rather, he devoted himself sincerely to Allah in his call to
(believe in) Him and his advice to His creation. He only sought
recompense from the One Who sent him. This is because the
good things in this life and in the Hereafter are in Allah's Hands

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, W—

and at His Command; that is why he said, “O, my people! I
ask of you no reward for it (the Message). My reward is only
from Him Who created me. Will you not then understand?” )
(Soorah Hood 11:51) That is, you have no minds with which to
distinguish (truth from error) and understand that I am inviting
you to the clear truth to which your innate nature — in which He
created you - bears witness; and that is the Religion of truth,
with which Allah sent Nooh >£3 and He destroyed those who
opposed him. Now I am calling you to (believe in) Him and I
do not ask any reward from you for it. Rather, I seek that from
Allah, in Whose Hand is harm and benefit and this is why a
Believer said in Soorah Ya Seen , : “Obey those who ask no
wages of you (for themselves), and who are rightly guided.
And why should ! not worship Him (Allah. Alone), Who has
created me and to Whom you shall be returned.'' (Soorah Ya
Seen 36:21,22)

Among the things that the people of Hood said to him
was, “O, Hood! No evidence have you brought us, and we
shall not leave our gods for your (mere) saying! And we arc
not believers in you. All that we say is that some of our gods
(deities) have seized you with evil (madness).” He said, “I call
Allah lo witness and bear you witness that I am free from that
which you ascribe as partners in worship." (Soorah Hood
11:53,54) That is, you have not produced any supernatural
miracle which would bear witness for you of the truth of what
you have brought. And we are not a people who will abandon the
worship of our idols simply because on your words, when you
have brought no proof. We do not think that you are anything
but an insane person in what yon claim. You have only been
seized with this (madness) because some of our deities have
become angry with you and afflicted your mind with madness.
That is apparent from their words: All that we say is that some

of our gods (deities) have seized you with evil (madness).” He
said, “1 call A Mali to witness and bear you witness that 1 am
free from that which you ascribe as partners in worship with
Him (Allah). So plot against me, all of you, and give me no
respite.” (Soorah Hood 1 1 :54.55) This was a challenge from
him to them, a declaration of his innocence of any complicity
in the worship of their idols and a statement of his contempt
for them. It is also a clear assertion that they can neither benefit
nor harm and that they arc simply inanimate objects. If they
can, as you claim, help, benefit and harm, then here 1 stand,
declaring myself innocent of them and cursing them: “So
plot against me, ail of you, and give me no respite.” ( Soorah
Hood 1 1 :55) That is, you people and your idols together, with
all of the resources at your disposal and all of the power at
your command, do not grant me a respite of a single hour, or
even the blink of an eye, because I do not care about you and
I do not even think of you, nor even look at you. “I put my
trust in Allah, my Lord and your Lord! There is not a moving
(living) creature but 1 Ic has grasp of its forelock. Verily, my
Lord is on the Straight Path (the truth).” ) (Soorah Hood 11:56)
That is, I put my faith and trust in Allah and I am supported by
Him and confident of His Protection, which does not misguide
those who seek it and have trust in it. So I do not care about any
creature besides Him and 1 do not put my trust in anyone but
Him, and 1 do not worship anyone besides him.

This alone is a decisive proof that Hood -■&£' was the slave of
Allah and His Messenger; the people were ignorant and astray
in their worship of other than Allah because they were unable
to inflict any harm on him and this proves the truthfulness of
what lie brought to them and the falsity of what they followed
and the immorality of their beliefs. It is precisely this evidence
which Nooh cited before him in His Words, And recite

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, ' ' * 30 ^

to them the news of Nooh, when he said to his people, “O my
people, if my stay (with you) and my reminding (you) of the
Ayat of Allah is hard on you. then I put my trust in Allah. So
devise your plot, you and your partners, and let not your plot
be in doubt for you. Then pass your sentence on me and give
me no respite.” (Soorah Yoomts 1 0:7 1 ^ lie, Most High, says,
{ And the chiefs of his people, who disbelieved and denied the
Meeting in the I lerea Iter, and to whom We had given the luxuries
and comforts of this life, said, “He is no more than a human
being like you, he eats of that which you eat and drinks of what
you drink. If you were to obey a human being like yourselves,
then verily, you indeed would be losers. Does he promise you
that when you have died and have become dust and bones, you
shall come out alive (resurrected)?” ) (Soorah Al-Mu ’minoon
23:33-35) They thought that the idea that Allah would send
a Messenger was far-fetched and this specious argument was
offered by many ignorant disbelievers in the past and present,
as Allah, Most High, says, Is it wonder for mankind that We
have sent Our Inspiration to a man from among themselves
(i.e. Prophet Muhammad •&) (saying): “Warn mankind (of the
coming torment in Hell).” ) (Soorah Yoonus 10:2). This is why
Hood igs said to his people, ( “Do you wonder that there lias
come to you a Reminder from your Lord through a man from
amongst you. that lie may warn you, so that you may fear Allah
and that you may receive ( 1 1 is) Mercy?” • (Soorah AI-A'raf
7:63). That is, it is not surprising, because Allah, Most High
knows better regarding the selection of I lis Messengers.

l ie. Most High, says, Does he promise you that when you
have died and have become dust and bones, you shall come
out alive (resurrected)? Far. very far is that which you arc
promised- There is nothing but our life of this world! Wc die
and we live! Anti we are not going to be resurrected! lie is

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The Story o f Hood -fcfc

only a man who has invented a lie against Allah, bill we are
not going to believe in him." (Soorah Al-A ht minoon 23:35-
38). They expressed their belief that the promised Resurrection
is far in the future and they rejected the idea that their bodies
could be resurrected after they had become dust and bones.
They said, “Far, far away is this promise. “There is nothing
but our life of this world! We die and we live! And we are not
going to be resurrected!" {Soorah Al-Mu'minoon 23:37) That
is, a people die and another people are born. This was the belief
of the Dahriyyah , 01 as some of the ignorant people among the
zanadiqah (2) say, “The wombs deliver and the earth swallows.”

And he said to them, with regard to that concerning which
he had warned them, “Do you build high palaces on every
high place, while you do not live in them? And do you gel for
yourselves masani' (fine buildings) as if you will live therein
for ever?” (Soorah Ash-Shu ‘ ara ’ 26: 1 28, 1 29) That is, do you
build in every elevated place great and magnificent buildings,
such as palaces and the like, building them for frivolous
reasons, though you have no need of them? This was because
they used to live in tents, as Allah, Most High, says. Did you
(O, Muhammad.) not see (think) how your Lord dealt with 'Ad
(people) of Irani, with lofty poles, the like of which were not
created in the land? And (with) Thamood (people), who cut
(hewed) out rocks in the valley (to make dwellings)? (Soorah
Al-Fajr 89:6-9) So ‘Ad of Irani were the first ‘ Ad who used to
live under huge poles, which supported their tents.

He, Most High, says, “And do you gel for yourselves

( I } Dahriyyah : The belief that there is nothing save this abode in which one
person passes away only to he replaced by another, and there is no Rcsiir^
recti on or Judgment. This was the view of the pagan Arabs who rejected
the Resurrection.

(2) Zanadiqah : (sing, zimteeq) Atheists, freethinkers.

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Thi* Story of Hood

masaniT' (Soorah A.sh-Shu ‘ara ' 26: 129) It was said that
masani 'means palaces. It was said that it means pigeon towers.
It is also said that it means water sources.

- "As if you will live therein for ever." (Soorah Ash-
Shu'ara’ 26:129) That is, it is your hope that you will abide
in this earthly abode for a long time. "And when you seize,
seize you as tyrants? So fear Allah, keep your duty to Him,
and obey me. And keep your duty to Him. fear Him Who has
aided you with all (good things) that you know. He has aided
you with cattle and children and gardens and springs. Verily, !
fear for you the punishment of a Great Day." (Soorah Ash-
Slut 'ara’ 26: 130-135).

Among the things they said to him was, “Have you come to
us that we should worship Allah Alone and forsake that which
our fathers used to worship. So bring us that wherewith you
have threatened us if you arc of the truthful.” (Soorah Al-
A ‘raf 7:70) That is, have you come to us (to ask us) to worship
Allah, Alone, and to oppose our fathers and our forefathers
and that which they followed? II' you are truthful regarding
what you have brought, then bring us the punishment that you
promise, because we do not believe in you, we will not follow
you and wc do not believe you. As they said, "It is the same to
us whether you preach or be not of those who preach. This is no
more than the false tales and religion of the ancients, and we arc
not going to be punished." (Soorah Ash-Shu ‘ara ’26:1 36-138)
The word in Verse 1 37 has been recited as khalq and khuluq.
According to the former recitation, the meaning would be:
What you have brought to us is no more than fabrication from
you; and you have taken it from the books of the ancients. This
was how it was explained by more than one of the Companions
4k and the Tabi ‘oon. And according to the second recitation, the

214

The Story of Hood 'fe±.'

,

meaning would be: This religion which wc are following is no
more than the religion of our fathers and our grandfathers and
we will not change and we will continue to hold fast to it.

Both recitations are suited to their words, < “and we are not
going to be punished.” ) ( Soorah Ash-Shu ‘ara ' 26: 138)

He, Most High, says, { (Hood) said, “Punishment and Wrath
have already fallen on you from your Lord. Dispute you with
me over names which you have named - you and your fathers,
with no authority from Allah? Then wait, I am with you among
those who wait,” . ( Soorah Al-A V<7/7:71) That is, you have
deserved because of these words ignominy and Anger from
Allah; do you reject worship of Allah, Alone, without partners,
in favor of the worship of idols, which you have carved out
and called “gods” of your own accord and agreed upon - you
and your forefathers — and Allah has revealed no authority for
them? That is. He has sent down no evidence for your beliefs.
If you refuse to accept the truth and insist on falsehood, it is
all the same to you whether I forbid you to follow what you
are following or not. So wait now for the Punishment of Allah
which will befall you and that Punishment cannot be rescinded
or prevented.

Allah, Most High, mentioned die story of their destruction in
detail and in brief, as we said earlier, such as in His Words, So
We saved him and those who were with him by a Mercy from
Us, and We cut the roots of those who belied Our Ayat and they
were not believers. > ( Soorah Al-A 'raj 1:1 2)

His Words, And when Our Commandment came. We saved
Hood and those who believed with him by a Mercy from Us.
and We saved them from a severe punisment. Such were ‘Ad
(people). They rejected the Ayat of their Lord and disobeyed

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His Messengers, and followed the command of every proud
obstinate (oppressor of the truth, from their leaders). And they
were pursued by a curse in tins world and (so they will be) on
the Day of Resurrection. No doubt! Verily, ‘Ad disbelieved in
their Lord. So away with 'Ad, the people of Hood. > { Soorah
flood 1 1 :58-60)

His Words, { So As-Saihah (punishment - awful cry, etc.)
overtook them with justice, and We made them as rubbish of
dead plants. They said: The people of Salih were destroyed
with awful cry * {Soorah Ai-Mu 'minoon 23:4 1 )

As for the details of their destruction, when Allah said.
Then, when they saw it as a dense cloud coming towards their
valleys, they said, “This is a cloud bringing us rain!" Nay. but
it is that (punishment) which you were asking to be hastened!
A wind wherein is a painful punishment! ) (Soorah Al-Ahgaf
46:24) - this was the beginning of the punishment which came
to them, for they were suffering from a drought and so they
requested rain (from their idols). They saw a cloud in the sky
and thought that it was a rain of mercy (for them), but it was
a deluge of punishment. This is why He, Most High, says,
Nay. but it is that (punishment) which you were asking to be
hastened! A wind wherein is a painful punishment! s (Soorah
Al-Ahgaf 46:24) That is. from the infliction of the Punishment
and that is their saying, { “So bring us that wherewith you have
threatened us if you are of the truthful." (Soorah A 1-A‘raf
7:70) And there are other similar Verses in Soorah Al-A ‘rgf

He (Muhammad bin Ishaq bin Yasar) said, “And Allah sent
the black cloud which Qail Ibn ‘ Itr chose (according to the
hadeeth narrated by Imam Ahmad, on the authority of Al-
Harith Al-Bakri), with the punishment it contained to 'Ad until
it reached them at a valley known as Al-Mughecth. When they

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x T wT — ~ »

saw it, they regarded it as a good sign and they said, “This is a
cloud which will bring rain to us. But Allah said, Nay. but it
is that (punishment) which you were asking to be hastened! A
wind wherein is a painful punishment! Destroying everything
by the Command of its Lord! So they became such that nothing
could be seen except their dwellings! Thus do We recompense
the people who are Mujrimoon (polytheists, disbelievers,
sinners, etc. )! (Soorah Al-Ahqaf 46:24,25) That is, it destroys
everything that it is commanded to destroy.

Muhammad Ibn Ishaq said, “The first person who saw it and
realized that it was a wind was a woman from ‘Ad, whose name
was Mahd, When it became clear what was in it, she screamed
and then fainted. When she regained consciousness, the people
asked her, “What did you see, Mahd?” She said, “I saw a wind
in it, like burning flames and in front of it were men, leading it.
Allah imposed it on them for seven nights and eight days in
succession ) (Soorah At-Haqqah 69:7). It did not leave a single
person from ‘Ad alive.” He (Ibn Ishaq) said, “Hood >jaSS and
those who believed in him were in an enclosed area. Nothing
hit them or those with them except that which was gentle to
the skin and pleasing to the soul. The wind passed over ‘Ad,
destroying all that was between the heaven and the earth and
marking them with stones.” Then he reported the rest of the
story.

Imam Ahmad narrated a hadeeth in his Musnad on the
authority of AI-Harith (i.c. Ibn Hassan, or it was said, Ibn
Yazeed Al-Bakri) which resembles this story; he said, “I set
out to complain to the Messenger of Allah about Al-‘Ala’ Ibn
Al-Hadrami and I passed by Ar-Rabazah, where 1 saw an old
woman from Banu Tameera, who was alone in that area. She
said to me, ‘O, slave of Allah! 1 need to reach the Messenger

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The StoiT of Hood -hi

, —

of Allah to ask him for some of my needs, will you take me to
him?’ So I took her along with me to Al-Madinah and found
the Mosque full of people. I also found a black Hag raised
high, while Bilal was holding a sword before the Messenger of
Allah. I asked, ‘What is the matter with the people?’ They said,
‘The Prophet 3s intends to send ‘Amr Ibn Al-‘As (on a military
expedition) somewhere.’ So I sal down. When the Prophet 31
went to his house, 1 asked for permission to sec him, and he gave
me permission. 1 entered and greeted him. He said, ‘Was there a
dispute between you and Banu Tameem?’ I said. ‘Yes. And we
had been victorious over them. I passed by an old woman from
Banu Tameem, who was alone, and she asked me to bring her
to you, and she is at the door.’ So he allowed her in and I said,
‘O Messenger of Allah! What if you make a barrier between us
and (the tribe of) Banu Tameem, such as the desert?’ The old
woman became angry and opposed me. So I said, ‘My example
is the example of a sheep that carried its own destruction. 1
carried this woman and did not know that she was an opponent.

I seek refuge with Allah and I lis Messenger that I become like
the emissary of ‘Ad.’ So the Prophet 31 asked me about the
emissary of ‘Ad, having better knowledge in it, but he liked to
hear the story again. 1 said, ‘Once, ‘Ad suffered from a famine
and they sent an emissary (to get relief), whose name was Qail.
Qail passed by Mu‘awiyah Ibn Bakr and stayed with him for
a month. Mu‘awiyah supplied him with alcoholic drinks, and
two female singers were singing for him. When the month
ended, Qail went to the mountains of Tihamah and said, ‘0,
Allah! You know that 1 did not come here to cure an ill person
or to ransom a prisoner. O, Allah! Give ‘Ad water as You used
to.’ So black clouds came and he was called, ‘Choose which
one of them you wish (to go to ‘Ad)! 1 So he pointed to one of
the black clouds and he heard someone proclaiming from it.

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saa ci- - - - ~

‘Take it, as ashes that will leave none in ‘Ad!” And it has been
conveyed to me that the wind sent to them was no more than
what would pass through this ring of mine, but it destroyed
them’.” Abu Wa’il said, “That is true. When a man or a woman
would send an emissary, they would tell him, ‘Do not be like
the emissary of ‘ Ad (bringing disaster and utter destruction to
them instead of relief).’ 111 At-Tirmidhi recorded it thus on the
authority of ‘Abd Ibn Humaid, who narrated it on the authority
of Zaid Ibn AI-Hubab. l2)

‘Abdullah Ibn Mas'ood, ‘Abdullah Ibn ‘Abbas (may Allah
be pleased with them both) and more than one Imam from
among the Tabi'oon said that it was a cold wind, which blew
severely.^ Which Allah imposed on them for seven nights and
eigiit days in succession. (Soorah Al-Haqqah 69:7) That is,
complete and successive days, it was said that the first of them
was a Friday and it was also said that it was a Wednesday.
So that you could see men lying overthrown (destroyed), as if
they were hollow trunks of date-palms! ; {Soorah Al-Haqqah
69:7) Allah compared them witli hollowed out trunks of date-
palms, which have no heads and this was because the wind
would come to one of them and pick him up and raise him into
the air, then it would invert him and drop him on the top of his
head and shatter it and he would remain like a body without
a head, as Allah, Most High, says, < Verily, We sent against
them a furious wind of harsh voice on a day of evil omen and
continuous calamity. (Soorah Ai-Qamar 54: 1 9) That is, on a
day of evil omen for you and continuous punishment inflicted
upon you.^ Plucking out men as if they were uprooted stems of
date-palms. (Soorah At-Qamar 54:20) Whoever says that the
day of evil omen and continuous calamity was a Wednesday

( 1 ) This hadeeih is hasew and it was narrated by Imam Ahmad (15524).

(2) This hadeeih is hasan and it was narrated by At-Tirmldhi (3273).

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The Story of Hood -Eti.?

- — — — — —

and based on this understanding, consider it to be a day of
evil omen, is in error and contradicted the Qur’an, because
He, Most High says in another Verse, < So We sent upon them
furious wind in days of evil omen ) (So ora h Fussilat 41:16)
!t is well known that they were eight consecutive days; and if
they were themselves evil omens, then all of the seven days of
the week included in them would be days of evil omen - and
no one says this. What is meant is that they were days of evil
omen for them.

He, Most High, says, { And in 'Ad (there is also a sign) when
We sent against them the barren wind. ) (Soorah Adh-Dhariyat
51:41) That is, which did not produce any good, because the
wind alone does not scatter clouds or pollinate trees. Rather,
it is barren and no good results from it, which is why Allah
says, i It spared nothing that it reached, but blew it into broken
spreads of rotten ruins. ) (Soorah Ad-Dhariyat 51:42) That is,
like a thing that is decayed and very old and from which no
benefit whatsoever may be derived.

It lias been confirmed in the Saheehain on the authority of
'Abdullah Ibn 'Abbas 4* that he reported from the Prophet
3S that he said, “I have been made victorious with the Saba
(easterly wind), and the people of ‘Ad were destroyed with the
Daboor (westerly wind).”

As for the Words of Him, Most High: i And remember the
brother of 'Ad. when he warned his people in Al-Ahqaf (the
curved sand-hills in the southern part of the Arabian Peninsula).
And surely, there have passed away warners before him and
after him (saying): “Worship none but Allah; truly, I fear for
you the punishment of a mighty Day.” ) (Soorah Al-Ahqaf
46:21 ) So it is apparent that the ‘Ad referred to here is the first

( 1) Narrated by Al-Bukhari (10.15) anti Muslim (900).

220

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The Story of Hood -Si

■s

*Ad, because the conlext of the Verse is similar to the context
of (the story of) the people of Hood and they were the first.
It is also possible that the people mentioned in this story were
the second ‘Ad: and the evidence for this is in what we have
mentioned and what we shall mention later in the hacieeth of
‘A’ishah (may Allah be pleased with her).

As for the Words of Him, Most High: Then, when they
saw it as a dense cloud coming toward their valleys, they said.
"This is a cloud bringing us rain." (Soorah Al-Ahqaf 46:24),
when ‘Ad saw the cloud which was looming up in the sky, like
a rain cloud, they thought that it was bringing them rain, but
it was a cloud of punishment which they mistook lor a cloud
of mercy. They hoped that they would get something good
from it, but they received the utmost evil from it. Allah, Most
High, says. Nay. but it is that which you were asking to be
hastened! ( Soorah Al-Ahqaf 4 6:24). That is, the punishment;
then He explained it in 1 1 is Words: a wind wherein is a painful
punishment. ) (Soorah Al-Ahqaf 46:24)

It is possible that the punishment which afflicted them from
the furious and violent wind, which continued to afflict them
for seven nights and eight days leaving not a single one of
them, followed them even as they sought shelter in mountain
caves and caverns, winding around them, expelling them,
annihilating them and destroying their sturdily constructed
houses and palaces over them. Just as they had been blessed
with strength and power and said, “Who is greater in strength
than we?” - Allah inflicted on them that which was greater
in strength and more powerful than they — and that was the
barren wind. It is possible that at the end, this wind raised up a
cloud, which those who remained, thought was a cloud bearing
mercy and abundant rain for them. But Allah sent it against

221

The Story of Hood '■ -

/ * 1 ,- 1 - ■ - i ■ i . s

them tilled with sparks and fire, as more than one person has
mentioned. This would be similar to that which afflicted the
Companions of the Canopy from among the people of Madyan.
A combination of a cold wind and a punishment of fire was
inflicted on them and that is the most severe punishment,
consisting of different and opposing elements, accompanied by
the cry which was mentioned in Soar ah QadAflaha (Soorah A I-
Mit 'mi noon). And Allah knows better. The apparent meaning
of the Verse is that they saw an ‘aridh and what is understood
from it linguistically is a cloud. Muslim narrated in his Saheeh
on the authority of ‘A’ishah (may Allah be pleased with Iter)
that she said: Whenever the wind was stormy, the Messenger
of Allah % used to say: "O, Allah! I ask You for what is good
in it. the good which it contains and the good of that which
it was sent for. 1 seek refuge with You from what is evil in it,
what evil it contains, and the evil of that which it was sent for,”
And when there was thunder and lightning in the sky, his color
underwent a change, and he would pace in and out. backward
and forward; and when the rain came, he felt relieved, and 1
would notice the (sign of relief) on his face. ‘A’ishah (may
Allah be pleased with her) asked him (about it) and he said.
“It may be as the people of ‘Ad said, when they saw a cloud
formation coming to their valley, "This is a cloud bringing us
rain." ( Soorah Ai-Ahqaf 46:24) (,)

( 1 ) Narrated by Muslim (890).

They were a well-known tribe, who were named Thamood
after their ancestor, Thamood, the brother of Jadees; they were
both sons of ‘Abir. son of Irani, son of Sam, son ofNooh. They
were Arabs from AI-‘Aribah ami they lived in Al-Hijr, which
lies between Al-Hijaz and Tabook. The Messenger of Allah %
passed by it (l> when he was going to Tabook with some of
the Muslims, as we shall explain later. They came after the
people of ‘Ad and like them, they used to worship idols. So
Allah sent to them a man from among them who was Allah’s
slave and Messenger: Saleh, son of ‘Ubaid, son ofMasikh, son
of ‘Ubaid, son of Hajir, son of Thamood, son of ‘Abir, son

( 1 ) Narrated by A I- Bukhari (3380), Muslim (2980) and Imam Alunad (4547),
on the authority of ‘Abdullah Ibn ‘Umar

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Tin’ Story of Saleh, the Prophet ofThamood

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of I ram, son of Sam, son of Nooh. He called upon them to
worship Allah, Alone, without partners and to renounce their
idols and rivals (to Allah); he called upon them not to ascribe
any partners to Him. A group of them believed in him, but the
majority of them disbelieved in him and attacked him, both
physically and verbally and they tried to kill him. They killed
the camel which Allah had made as a proof against them, Allah
seized them with the Seizing of the Almighty, as 1 le. Most High
says in Soorah Al-A ‘ raf i And to Thamood (people. We sent)
their brother Salih. He said, "0, my people! Worship Allah!
You have no other Huh (god) but Him. (La ilctha Wallah: none
has the right to he worshipped but Allah). Indeed there has
come to you a clear sign (the miracle of the coming out of a
huge she-camel from the midst of a rock ) from your Lord. This
she-camel of Allah is a sign unto you; so you leave her to graze
in Allah's earth, and touch her not with harm, lest a painful
punishment should seize you. And remember when He made
you successors after ‘Ad (people) and gave you habitations in
the laud, you build for yourselves palaces in plains, and carve
out homes in the mountains. So remember the graces (bestowed
upon you) from Allah, and do not go about making mischief
on the earth.” The leaders of those who were arrogant among
his people said to those who were counted weak - to such of
them as believed. “Know you that Salih is one sent from his
Lord?” They said, “We indeed believe in that with which he
lias been sent.” Those who were arrogant said, “Verily, we
disbelieve in that which you believe in.” So they killed the
she-camel and insolently defied the Commandment of their
Lord and said. “O, Salih! Bring about your threats if you are
indeed one of the Messengers (of Allah).” So the earthquake
seized them and they lay (dead), prostrate in their homes.
Then he (Salih) turned from them and said, “O. my people!

224

The Storv of Saleh, the Prophet of Hum mod

s

i have indeed conveyed to you the Message of my Lord, and
have given you good advice hut you like not good advisers,"

(Soorah Al-A 'raf 7:73-74). He, Most High, says in Soorah
Hoot!, { And to Thamood (people, We sent) their brother Salih.
He said, "O, ray people! Worship Allah, you have no other
Hah (god) but Him. He brought you forth from the earth and
settled you therein, then ask forgiveness of Him and turn to
Him in repentance. Certainly, my Lord is Near (to all by His
Knowledge), Responsive.” They said. “O, Salih! You have
been among us as a figure of good hope (and we wished for you
to be our chief), till this (new thing which you have brought;
that we leave our gods and worship your God [Allah] Alone)!
Do you (now) forbid us from the worship of what our fathers
have worshipped? But we are really in grave doubt as to that
which you invite us to (monotheism).” ! le said. ”0, my people!
Tell me. if 1 have a clear proof from my Lord, and there has
come to me a Mercy ( Prophethood, etc.) from Him. who then
can help me against Allah, if I were to disobey Him? Then you
increase me not hut in loss. And O, my people! This she-camel
of Allah is a sign to you. leave her to feed on Allah’s earth, and
touch her not with evil intention, lest a near torment will seize
you.” But they killed her. So he said, "Enjoy yourselves in your
homes for three days. This is a promise (i.e. a threat) that will
not be helied." So when Our Commandment came, Wc saved
Sal ill and those who believed with him by a Mercy from Us,
and from the disgrace of that Day. Verily, your Lord, He is
the Strong, the Almighty. And As-Saihah (torment - awful cry,
etc.) overtook the wrongdoers, so they lay (dead), prostrate in
their homes, as if they had never lived there. No doubt! Verily.
Thamood disbelieved in their Lord, So away with Thamood! )
(Soorah Hood 1 1:61-68)

He, Most High, says in Soorah Ash-Shu’ara\ Thamood

225

Tlte Store of Saleh, the Prophet of Thamood

< —

(people) belied the Messenger. When their brother Salih said to
them: "Will you not fear Allah and obey Him? I am a trustworthy
Messenger to you. So tear Allah, keep your duty to Him, and
obey me. No reward do 1 ask of you for it (my Message of
Islamic Monotheism), my reward is only from the Lord of the
’A/ameen. Will you be left secure in that which you have here?
In gardens and springs and green crops (fields, etc.) and date-
palms with soft spadix. Anti you carve houses out of mountains
with great skill. So fear Allah, keep your duty to Him. and obey
me. And follow not the command of al-musnfoon (i.e. their
chiefs, leaders who were polytheists, criminals and sinners),
who make mischief in the land, and reform not.” They said,
“You are only of those bewitched! You are but a human being
like us. Then bring us a sign if you are of the truthful.” He
said, "Here is a she-camel: it has a right to drink (water), and
you have a right to drink (water) (each) on a day, known. And
touch her nut with harm, lest the punishment of a Great Day
seize you.” But they killed her and then they became regretful.
So the punishment overtook them. Verily, in this is indeed a
sign, yet most of them arc not believers. Ami verily! Your Lord,
He is indeed the Almighty, the Most Merciful. (Soorah Ash-
Shit “ara’26: 1 4 1-159)

Allah frequently links in His Book the mention of ‘Ad with
that of Thamood, as in Soorah Bara’ah (Soorah At-Tawhah),
Soorah Ihraheem. Soorah Al-Furqan, Soorah Sac/, Soorah
Qaf, Soorah An-Najm and Soorah Al-Fajr. It is said that the
story' of these two nations is not known to the People of the
Scripture and that they were not mentioned in their Scripture,
the Torah. But in the Qur'an there is evidence that Moosa
&£ informed his people about them, as Allah says in Soorah
Ihraheem, i And Moosa (Moses) said. “If you disbelieve,
you and all on earth together, then verily, Allah is Rich (Free

226

The Story of Saleh, the Prophet of Thamood

' ' — ^

of all wants). Owner of all Praise, lias not the news reached
you. of those before you, the people of Nooh, and ‘Ad and
Thamood? And those after them? None knows them but Allah.
To them came their Messengers with clear proofs, but they pul
their hands in their mouths (biting them from anger) and said.
Verily, we disbelieve in that with which you have been sent,
and we arc really in grave doubt as to that to which you invite
us (i.e. Islamic Monotheism)” (Soared} Ihroheeni 14:8,9).
It is apparent that these words are entirely those of Moosa
which lie addressed to Ins people. But because these two
nations were from among the Arabs, their stories were not well
documented and no attempt was made to record them, although
they were well-known during the time of Moosa >&£.. We have
spoken in detail concerning all of this in the Tafseer; all praise
and thanks be to Allah, from Whom proceeds all Grace.

What is intended now is to mention their story and their
circumstances and how Allah saved His Prophet, Saleh
and those who believed in him, and how lie eradicated
those who were guilty of injustice because of their disbelief,
their arrogance and the opposition they displayed to their
Messenger, Saleh jfiSt, We have already mentioned that they
were Arabs and that they came after the people of ‘Ad, but they
did not pay heed to what had befallen them. This is why Saleh
said to them, { And to Thamood (people. We sent) their
brother Salih. He said, "O, my people! Worship Allah! You
have no other ilah (god) but Him. (La ilalia Wallah: none has
the right to be worshipped but Allah). Indeed there has come
to you a clear sign (the miracle of the coming out of a huge
she-camel from the midst of a rock) from your Lord. This she-
camet of Allah is a sign unto you; so you leave her to graze
in Allah’s earth, and touch her not with harm, lest a painful
punishment should seize you. And remember when He made

227

The Story of Saleh, the Prophet ofThamood

, :

you successors after ‘Ad (people) and gave you habitations
in the land, you build for yourselves palaces in plains, and
carve out homes in the mountains. So remember the graces
(bestowed upon you) from Allah, and do not go about making
mischief on the I arth." {Soorah Al-A 'raf 7:73,74) That is.
He has only made you successors after them in order that you
might pay heed to their fate and act in a manner contrary to
their actions. He has permitted to you these lands, allowing you
to build palaces in their plains. "And you carve houses out of
mountains with great skill." {Soorah Ash- Shu ‘ara ’ 26:149)
That is. you arc proficient in building them, perfecting them
and precisely executing (the building of) them, so respond to
Allah’s Blessing with gratitude, righteous deeds and worship
Him. Alone, without ascribing partners to Him. Beware of
opposing Him and refraining from His obedience, because the
punishment for that is an evil one. This is why he warned them,
saying, "Will you be left secure in that which you have here,
in gardens and springs and green crops (fields etc.) and date-
palms with soft spadix?” ( Soorah Ash-Shu 'ara ’ 26: 1 46- 1 48)
That is, your provisions are numerous, luxurious and ripe.
“And you carve houses out of mountains with great skill, So
fear Allah, keep your duly to Him. and obey me. And follow
not the command of al-musrifeen (i.e. their chiefs, leaders who
were polytheists, criminals and sinners), who make mischief
in the land, and reform not." {Soorah Ash-Shu'ara' 26:149-
152). He also said to them, "O. my people! Worship Allah,
you have no other Hah (god) but Him. He brought you forth
from the earth and settled you therein.” ) {Soorah Hood 11:61)
That is, it is lie Who created you and brought you forth from
the earth and made you to populate it (i.e. He gave it to you,
with all that it contains, such as crops and fruits), for He is the
Creator and the Sustainer and it is I le. Alone, without partners,

228

The Story of Saleh, the Prophet ofThamoad

*

Who has the right to be worshipped, "Then ask forgiveness
of Him and turn to Him in repentance.” (Soorah Hood 1 1 :61)
That is, desist from what you now follow, and engage in worship
of Allah, Alone, because He will accept it from you and pardon
you for your sins. : And to Thamood (people. We sent) their
brother Salih. He said, "Oh, my people! Worship Allah, you
have no other Halt (god) but Him. He brought you forth from
the earth and settled you therein, then ask forgiveness of Him
and turn to Him in repentance. Certainly, my Lord is Near (to
all by I lis Knowledge), Responsive."' They said. "O. Salih ! You
have been among us as a figure of good hope (and we wished
for you to be our chief), till this (new thing which you have
brought; that we leave our gods and worship your God [Allah]
Alone)!” } (Soorah Hood 11:61,62) That is, we had hoped
that your mind was unimpaired before you said these words,
that is your invitation to us to worship Allah, Alone, without
partners and to abandon the rivals that we used to worship
and desist from following the religion of our fathers and our
grandfathers. This is why they said, "Do you (now) forbid
us from the worship of what our fathers have worshipped? But
we are really in grave doubt as to that which you invite us to
(Monotheism).’ He said, *0, my people! Tell me, if I have a
clear proof from my Lord, and there has come to me a Mercy
(Prophethood, etc.) from Him, who then can help me against
Allah, if ! were to disobey Him? Then you increase me not but
in loss.” » (Soorah Hood 1 1:62,63)

This was kindness and gentleness from him to them in his
mode of expression and a beautiful manner of inviting them to
goodness. That is. what do you think, if the matter is as 1 tell
you and 1 invite you to it, what will be your excuse to Allah?
What will save you when you stand before I lint, when you ask
me to retrain from inviting you to obey Allah? I am unable to

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The Story of Saleh, the Prophet o/Thamootl

/ " 'b

do this, because it is an obligation upon me and if I abandon
it. then no one from among you or from any oilier people can
protect me from Him or help me. So 1 will continue to call you
to Allah, Alone, with partners, until Allah judges between me
and you.

They also said to him. "You are only of the musahhttroonV'

(Soorah Ash-Shu 'ara ’ 26:153) That is, you are bewitched
and you do not know what you arc saying in your invitation
to us to worship Allah. Alone, and to abandon the worship of
rivals to Him. The majority of scholars are agreed upon this
understanding, i.e. that fnttsahhatvon ’ means bewitched. But
it was also said that “of the musahharoon" means those
who have lungs. So it is as if they were saying. “You arc only
a human being, possessing lungs." But the lirst explanation is
more apparent, because they said after that, "You are but a
human being like us.” > (Soorah Ash-Shu ‘ara ' 26:154) and
they said. “Then bring us a sign if you are of the truthful."

{Soorah Ash-Shu ‘ara ’ 26: 1 54) They asked him to produce
some miracle which would prove the truth of what he brought
to them. 1 lc said, "! I ere is a she-eamel; it has a right to drink
(water), and you have a right to drink (water) (each) on a day,
known. And touch her not with harm, lest the punishment of
a Great Day seize you." ( Soorah Ash-Shu ' ara '26: 1 55, 1 56)

Scholars of tafseer have reported that Thamood gathered one
day in their meeting place and Saleh came to them and
invited them to Allah and he reminded them, warned them,
admonished them and commanded them, but they said to him,
“If you bring forth for us from this rock.” and they indicated
a rock there, “a she-camel of such-and-such a description..."
anil they described and named, and became stubborn regarding
it. insisting that it be in the tenth month of pregnancy, that it be

230

The Stor\' of Saleh, the Prophet of Thamood

S- — — ' - — — — **

tall and possessed ol'this attribute and that attribute. Prophet
Saleh $£& said to them, “1 f 1 do as you ask, in the manner you
have requested, will you have faith in what I have brought and
believe in that with which I have been sent?” They said, “Yes.”
So he took their covenant and their agreement on that. Then he
went to a place of prayer and prayed to Allah, the Almighty, the
All-Powerful as much as Allah had ordained for him, then he
invoked his Lord, the Almighty, the All-Powerful, asking Him
to give what they had asked for. So Allah, the Almighty, the
All-Powerful commanded that rock to split open and produce a
huge camel, with a great hump, which was in the tenth month
of pregnancy, as they had requested, or in accordance with
the description they had given. When they saw with their own
eyes a great thing, an amazing sight, (Allah’s) overwhelming
Ability (to do all things) and an irrefutable proof, a large
number of them believed, but most of them continued in their
disbelief, error and obstinacy. This is why Allah says, but
they did wrong by them (i.e. A I lull's Signs) ) (Soorah Al-A 'raf
7:103) That is, they (i.e. most of them) rejected them and did
not follow the truth in spite of them.

This is why Saleh said to them. "This she-camel of Allah
is a Sign unto you." (Soorah Al-A Vq/7:73) He attributed it to
Allah, as a term of honor and veneration, as in the expressions
“the House of Allah” and “the slave of Allah”. “A sign for
you (Jews)." (Soorah All 'Imran 3:13) That is. evidence of
the truth of what I have brought to you. “leave her to feed on
Allah’s earth, and touch her not with evil, lest a near punishment
will seize you." (Soorah Hoot / 11:64) They agreed to let the
she-camel remain among them, grazing wherever it wished
from their land and drinking the water at fixed times. When it
drank the water, it would consume the water of the well that
day and they knew their need for water from one day to the

231

The Ston> of Saleh, the Prophet ofThamood

next. It was said that they used to drink its milk and that it was
sufficient for all of them, which is why he said. “It has a right
to drink (water), and you have n right to drink (water) (each)
on a day, known.” (Soorah Ash-Slut ‘ant ’26: 1 55) This is why
Allah, Most High, said (to Saleh -&t), Verily. We arc sending
the shc-camel as a test for them. ) (Soorah Al-Qamar 54:27)
That is as a test to sec whether they will believe or disbelieve.
And Allah knew better what they would do. ^ So watch them
(Salih) (Soorah Al-Qamar 54:27) That is, see what they will
do i and be patient. ) ( Soorah Al-Qamar 54:27) That is, in the
face of the harm they inflict, because news will come to you for
sure, i And inform them that the water is to be shared between
(her and) them. Each one's right to drink being established (by
turns) (Soorah Al-Qamar 54:28) But when this slate of affairs
had lasted for a long lime, their elders gathered and agreed that
they would kill this she-camel in order to be free of it and have
their water all to themselves, and Satan made their deeds seem
fair to them. Allah says, : So they killed the shc-camel and
insolently defied the Commandment of their Lord, and said,
*0, Salih ! Bring about your threats if you arc indeed one of the
Messengers (of Allah).” 1 (Soorah Al-A ‘rafl:ll)

Imam Ahmad narrated on the authority of ‘Abdullah Ibn
ZanTah that he said, “The Messenger of Allah '■% delivered
a sermon and he mentioned the she-camel and he named the
person who killed it; he said. “ e When the most wicked man
among them went forth (to kill the she-camel) ) (Soorah
Ash-Shams 91:12): A violent, strong and imposing man, who
was a leader among his people, went forth to (kill) the she-
camel.” 111 Al-Bukhari and Muslim narrated it from the hadeeth
of Hisham. 121

( 1 ) A n a Lithe tit t c hadeeth n ami ted by I m a m A h m ad (l 5 7 90 ) .

(2) Narrated by Al-Bukhari (4942) and Muslim (2855)*

232 The StotT of Saleh, the Prophet ofThamood

, w

Allah, Most High, says. So they killed the she-camel and
insolently defied the Commandment of their Lord, and said,
“O, Salih! Bring about your threats if you are indeed one of
the Messengers (of Allah)." (Soar ah Al-A ' rafl’.ll ) In these

words of theirs they combined extreme disbelief in a number of
ways: One being that they disobeyed Allah and 1 1 is Messenger
by doing what they had been firmly forbidden to do. which
was to kill the she-camel which Allah had made a Sign for
them. Another was that they were impatient for the imposition
of Allah’s Punishment upon them and they deserved it for two
reasons: One of them is that it was ordained upon them in His
Words, "And touch her not with evil, lest a near punishment
wi 1 1 se i ze you . ' ' ( Soorah Hood 11:64)

In one verse Allah says, great ( Soorah Ash-Shu 'ara '
26:156) and in another Verse, He says, painful (Soorah
Al-A ‘raf 7:73) and both of them are true. The second is
their impatience for it. Another was that they belied the
Messenger who had produced the irrefutable evidence of
his Prophethood and his truthfulness and they knew this with
certainty. But their disbelief, their error and their willfulness
caused them to disbelieve in the truth and the infliction of the
punishment on them.

Allah, Most High, says. But they killed her. So he said:
“Enjoy yourselves in your homes for three days. This is a
promise (i.e. a threat) that will not be belied.” (Soorah Hood
11:65) It was said th.i, when they went to kill the she-camel, the
first person to attack her was Qudar I bn Sal if may Allah curse
him - and he hamstrung her and she fell to the ground. Then
they rushed upon her with their swords and cut her up. When
its calf saw this, it fled from them and climbed the highest
mountain there and it let out three cries. This is why Saleh

233

The Starr of Saleh, the Prophet ofThamood

f — .< &!

said to them. Enjoy yourselves in your homes for three days.

{Soorah Hood 1 1:65) That is, three days, not including that
day. But they also did not believe this certain promise of his.
Instead, in the evening of that day, they planned to kill him and
so they went out to him, in order to kill him, like the she-eamel.
i They said, “Swear one to another by Allah that we shall make
a secret night attack on him and his household." (Soorah An-
A 'ami 27:49) That is, we shall attack him in his home, along
with his family and we shall surely kill him, then wc shall deny
any knowledge of his killing, if wc are asked about it by his
kin. This is why they said, “and afterward we will surely say
to his near relatives: ‘We witnessed not the destruction of his
household, and verily! We are telling the truth." (Soorah An -
Hand 27:49)

Allah, Most High, says, ; So they plotted a plot, and We
planned a plan, while they perceived not. Then see how was
the end of their plot! Verily, Wc destroyed them and their
nation, ail together. These are their houses in utter ruin, for
they did wrong. Verily, in this is indeed an Ayah (a lesson or a
sign) for people who know. And Wc saved those who believed,
and used to fear Allah, and keep their duty to Him (Soorah
An-Naml 27:50-53) This was because Allah, Most High, sent a
rock against those people who had tried to kill Saleh &U which
crushed them and killed them in advance of the rest of their
people.

{ And they lay prostrate in their homes ) (Soorah Al-A‘raf
7:78) That is, motionless corpses, without souls.

And Allah, Most High, says, As if they had never dwelt
there. (Soorah Al-A 'ra/ 7:92) That is, as if they had never
lived in their homes in comfort, with sustenance and wealth.

234

The Story of Saleh, the Prophet of Thamood

i No doubt! Verily, Thamood disbelieved in their Lord. So
away with Thamood! (Soorah l food 1 1 :68) That is, the voice
of AI-Qadar called to them.

Imam Ahmad said: ‘Abdur-Razzaq told me: Ma'mar told
me: ‘Abdullah Ibn ‘Uthman I bn Khuthai m reported on the
authority of Abuz-Zubair, who reported on the authority of
Jabir that he said: When the Messenger of Allah t- passed by
Al-Hijr, he said, “Do not ask for signs, because the people of
Saleh asked for them and it (i.e. the camel) used to arrive by
this path and return by this path, but they defied the command
of their Lord and killed it. It used to drink their water on one
day and they would drink its milk on that day (and they would
drink the water on the following day). But they killed it and
the Cry took them and Allah destroyed all of them except for
one man who was in Allah’s Sanctuary.” They said. “Who was
he. Messenger of Allah?” He said, “lie was Abu Righal; and
when he went out from the Sanctuary, that which had befallen
his people also befell him.” This hadeeth conforms to the
criteria for acceptance stipulated by Muslim, but it is not in
any of the Six Books. And ‘Abdur-Razzaq also said: Ma'mar
said: Isma'eel Ibn Umayyah informed me that the Prophet
■>% passed by the grave of Abu Righal and he said. “Do you
know who this is?" They replied, “Allah and His Messenger
know better.” He said. "This is the grave of Abu Righal, a man
from Thamood. 1 le was in Allah’s Sanctuary and the Sanctuary
protected him from Allah’s Punishment. But when he left it,
that which had befallen his people also befell him and he was
buried here. A branch of gold was also buried with him.” So
the people used their swords and looked for the golden branch
and found it.

‘Abdur-Razzaq said: Ma'mar said: Az-Zuhri said: ‘Abu

235

The Storv of Saleh, the Prophet of Thamood

s '

Righal was the father of (the tribe of) Thaqeef. But this
narration is nutrsal from this source. It has been reported from
another source in a muttasil (connected) form, as mentioned by
Muli am mad Ibn Ishaq in his Seerah.

{ Then he (Salih) turned from them and said: “O, my people!
1 have indeed conveyed to you the Message of my Lord, and
have given you good advice but you like not good advisers.” )
( Soorah Al-A 'raf 1:19) This informs us that Salih *SS0 addressed
his people after the destruction had befallen them and he had
taken his departure from their place and was heading elsewhere;
and he said to them, ( “O. my people! I have indeed conveyed to
you the Message of my Lord, and have given you good advice
J (Soorah Al-A 'raf 7:79) That is, I strove to the utmost of my
ability to guide you and 1 endeavored to do so by my words,
my actions and my (sincere) intention: f "but you like not good
advisers.” (Soorah Al-A 'raf 7:79) That is, your nature could
not accept the truth and did not desire it. And this is why you
reached the situation you arc now in: a painful and continuous
punishment which will afflict you forever. I have no ability to
repel it from you. What was incumbent upon me was to convey
the Message and that 1 have done, exerting myself to the utmost
to that end. But Allah does as He wills.

The Prophet's Passage Through Wadi Al-Hijr
in the Land ofThamood in the Year of the Battle
of Tabook

Imam Ahmad narrated on the authority of ‘Abdullah Ibn
‘Umar 4* that he said: When the Messenger of Allah Is camped
with the people on the road to Tabook, he camped with them

236

The Story of Saleh, the Prophet ofThamootl

s • W

at Al-Hijr, wliich was near to the houses of Thamood and the
people sought water from the wells from which Thamood used
to drink and they made dough from them and prepared their
cooking pots to cook meat. But the Messenger of Allah re-
ordered them to pour out the contents of the cooking pots and
give the dough to the camels. Then he moved on with them and
he camped with them near the well from which the she-camel
used to drink and he forbade them from entering the houses
of the people who had been punished, saying, “I fear that you
might be afflicted by what afflicted them, so do not enter their
dwellings.” <1)

Imam Ahmad also narrated on die authority of ‘Abdullah I bn
‘Umar A that he said: When the Messenger of Allah % was at
Al-Hijr. he said, “I)o not enter the dwellings of those people
who were punished, unless you are weeping; and if you are
not weeping, then do not enter their dwellings, so that you will
not be afflicted by a punishment similar to that which afflicted
them.” * (2) Al- Bukhari and Muslim narrated it in the Saheehain
from more than tine source. (3)

Imam Ahmad narrated on the authority of ‘Amr Ibn Sa‘d ^
that he said: At the time of the Battle ofTabook, the people
hastened to enter the houses of the people of Al-Hijr; the
Messenger of Allah ;js was informed of this and he called to the
people. “Pray in congregation.” ‘Amr 4- said: So 1 went to the
Prophet ;jr and found him holding onto his camel and he was
saying. “Do not enter the dwellings of a people upon whom
Al [all's Wrath was visited.” A man called out to him, “We are
amazed at them. Messenger of Allah!” He said, “Shall I not

( ] ) This is an authentic hadeeth narrated by Imam Ahmad (2/1 1 7. No. 5948).

(2) This is an authentic hadeeth narrated by Imam Ahmad (2/174, No. 5418).

(3) Narrated by Al-Bukhari (433) and Muslim (2980).

237

The Slaty a/ Salt’ll, the Prophet of Tluimootl

<• — '.'r

inform you of something more amazing tlian that? A man from
among you informs you about what occurred before you and
what will be after you, so be straight and stand shoulder-to-
shoulder, because Allah does not care about your punishment
and a people will come who will not protect themselves from
anything.” The isnetd of this hadeeth is hasan , <ri but they {the
compilers of the Authentic Six {:i ) did not narrate it.

(j) This hadeeth is hasan ; it was narrated by Imam Ahmad (4/227, No.
17568).

(2) The Authentic Six: In Arabic As -Si hah As-Sittah; refers to the hadeeth
compilations of Al-Bukharu Muslim, Abu Dawood, At-Tirmidhi, lbn Ma-
jah and An-Nasab.

He is lbraheem. son of Tarikh, son of Nahoor, son of Saroog.
son ofRaghu, son of Falagh, son of 'Abir, son of Shalakh, son
of Kan'an, son of Arfaklishad, son of Sam, son ofNooli >££.
This is the text of the People of the Scripture in their Scripture.
1 have marked their ages under their names in Indian numerals
from Al-Mudad m and we have already spoken of Nooh’s age
and so there is no need to repeat it here. It was Al-Khaleel
who was saved by Allah from the evils and misguidance (of his
people), for Allah gave him his integrity and right-conduct in his
early years and sent him as a Messenger and He took him as a
Khaleel (Friend) during his adult years. Allah, Most High, says,
^ And indeed We bestowed aforetime on lbraheem (lbraheem)
his (portion of) guidance, and We were Well-Acquainted with
him (as to his Belief in the Oneness of Allah, etc.) ) (Soorah
Al-Anbiya '21:51) That is, he was well qualified for that.

He, Most High, says. And (remember) lbraheem when he
said to his people, “Worship Allah (Alone), and fear 1 lim. that

( I ) AI-Mudad: One of the descendants of Nooh, who sealed in Arabia.

239

The Su>r\‘ of Ibraheem

< — *

is better for you if you did but know. You worship besides Allah
only idols, am! you only invent falsehood. Verily, those whom
you worship besides Allah have no power to give you provision,
so seek your provision from Allah (Alone), and worship Him
(Alone), and be grateful to Him. To Him (Alone) you will be
brought back. And if you deny, then nations before you have
denied (their Messengers). Anti the duty of the Messenger is
only to convey (the Message) plainly. See they not how Allah
originates creation, then repeats it. Verily, that is easy for Allah.
Say, “Travel in the land and see how (Allah) originated creation,
anti then Allah will bring forth (resurrect) the creation of the
I lercalter (i.e. resurrection after death). Verily, Allah is Able to
do all things.” He punishes whom He wills, and shows mercy
to whom lie wills, and to Him you will be returned. And you
cannot escape in the earth or in the heaven. And besides Allah
you have neither any wuliyy (protector or guardian) nor any
helper. And those who disbelieve in the Aval of Allah and the
Meeting with Him, it is they who have no hope of My Mercy,
and it is they who will (have) a painful torment. So nothing
was the answer of (Ibrahccm’s) people except that they said,
“Rill him or burn him.” Then Allah saved him from the tire.
Verily, in this are indeed signs for a people who believe. And
( Ibrahccm) said. “You have taken (for worship) idols instead of
Allah, and the love between you is only in the life ofthis world,
but on the Day of Resurrection, you shall disown each other
and curse each other and your abode will be the Fire; and you
shall have no helper.* So Loot (Lot)believed in him (Ibraheem’s
Message of Islamic Monotheism). He (Ibraheem) said, “I will
emigrate for the sake of my Lord. Verily, He is the Almighty,
the Most Wise.” And We bestowed on him (Ibraheem) Ishaq
(Isaac) and Ya‘qoob (Jacob), and ordained among his offspring
Prophethood and the Book (i.e. the Tawrah [Torah] to Moosa

The Story of Ibraheem

- Moses), the Injeel [Gospel] to ‘Eesa [Jesus]. the Qur'an
[to Muhammad xt\, all from the offspring of Ibraheem, and
We granted him his reward in this world, and verily, in 'he
Hereafter he is indeed among the righteous. (Soorah Al-
'Ankaboot 29: 16-27)

Then Allah, Most High mentioned his disputes with his father and
his people as we shall mention, if Allah. Most High, wills. The first
person he called to Allah was his father, who was one of those who
worshipped idols, because he was the person with most right to
his advice, as Allah, Most High, says, And mention in the Book
(the Qur'an) Ibraheem. Verily! He was a tnan of truth, a Prophet.
When he said to his father, “O, my father! Why do you worship
that which hears not. sees not and cannot avail you in anything?
O, my father! Verily! There has come to me of knowledge that
which came not unto you. So follow me. 1 will guide you to a
Straight Path. O, my father! Worship not Shaitan (Satan). Verily!
Shaitan has been a rebel against the Most Beneficent (Allah). 0,
my father! Verily! I fear lest a torment from the Most Beneficent
(Allah) overtake you, so that you become a companion of Shaitan
(in the Mellfirc). ( Tafseer Al-Ourtuhi) He (his father) said. "Du
you reject my gods. o. Ibraheem? If you stop not (this), I will
indeed stone you. So get away from me safely before 1 punish
you.” Ibraheem said, “Peace he on you! I will ask Forgiveness
of my Lord for you. Verily! He is unto me Ever Most Gracious.
And I shall turn away from you and from those whom you invoke
besides Allah. And 1 shall call on my Lord; and I hope that I
shall not be unblessed in my invocation to my Lord." (Soorah
Maryam 19:41-48)

Allah, Most High, mentions the dispute and the argument
between him and his father and describes how he invited
his father to the truth using the kindest and most courteous
expressions and the best advice; lie explained to him the
invalidity of worshipping idols and the sin that he was

241

The Story of Ibraheem ' -

. —

incurring by worshipping graven images, which cannot hear
the supplications of those who worship them and cannot sec
where they are. So how can they avail them anything or do any
good for them, such as sustaining them or helping them?

Then, alluding to the guidance and beneficial knowledge
that Allah had given him, though he was younger than his
father, he said, “O, my father! Verily! There has come to
me of knowledge that which came not unto you. So follow
me. 1 wiil guide you to a Straight Path." ( Soorah Maryam
19:43) That is, a straight, clear, easy and true path, which will
lead you to goodness in your religion and in your 1 lercafter.
But when he presented this guidance to him and gave him this
advice, he did not accept it and he did not act upon it. Instead,
he threatened him and warned him to desist, saying, “Do
you reject my gods, O, Ibraheem? If you stop not (this), I will
indeed stone you.” ( Soorah Maryam 19:46) It was said that
the Arabic verb rajama used in the Verse means to revile or
curse and it was also said that it means to stone. (l1 1 “So get
away from me safely." (Soorah Maryam 1 9:46) That is, sever
the relationship with me and prolong the separation. When he
said this, Ibraheem >&£* said, “Peace be on you!” 1 ( Soorah
Maryam 19:46) That is, nothing unpleasant will come to you
from me and no harm will be inflicted on you by me; on the
contrary, you are safe from me.

He added more kindness by saying, “I will ask f orgiveness
of my Lord for you. Verily! He is unto me, Ever Most Gracious.”

(Soorah Maryam 19:47) ‘Abdullah Ibn ‘Abbas 4* and others
said it means: He is Kind to me, in that lie has guided me to
worship Him and sincere devotion to Him and this is why he
said. And I shall turn away from you and from those whom

( I ) both meanings arc linguistically valid.

242

t=UI&

s

The Story of Ibraheem -fci'

— ^

you invoke besides Allah. And I shall call on my Lord: and
I hope that I shall not be unblessed in my invocation to my
Lord." (Soorcth Maryam 19:48) Ibraheem S&S! had asked
Allah to forgive him in his supplications, as he had promised
that he would. But when it became clear to him that he was
an enemy of Allah, he declared himself innocent of him, as
Allah, Most High, says, And Ibrahccm’s invoking (of Allah)
lor his father’s forgiveness was only because of a promise he
(Ibraheem) had made to him (his father). But when it became
clear to him (Ibraheem) that he (his father) was an enemy to
Allah, he dissociated himself from him. Verily. Ibraheem was
Al-Awwah. (It has fifteen different meanings but the correct one
seems to be that he used to invoke Allah with humility, glorify
Him and remember Him much), and was forbearing. ( Tafseer
A l-Qurtuhi ) ( Soot ah A t-Tawbah 9:1 14)

Al-Bukhari narrated on the authority of Abu Hurairah *4=
from the Prophet & that he said, “Ibraheem will meet his
father, Azar on the Day of Resurrection whose face will be
dark and covered with dust (and Prophet Ibraheem '&£ will say
to him), “Did I not tell you not to disobey me?” His father
will reply, “Today l will not disobey you.” ‘Ibraheem will say:
“O, my Lord! You promised to not disgrace me on the Day of
Resurrection; and what will be more disgraceful to me than
cursing and dishonoring my father?” Then Allah will say (to
him), “I have forbidden Paradise for the disbelievers." Then
he will be addressed, “O, Ibraheem! Look! What is underneath
your feet?” He will look and there he will see a Dheekh (hyena-
or an animal) blood-stained, which will be caught by the legs
and throwm in the (Hell) Fire.”*” And this is how he narrated it
in the story of Ibraheem separately.

( I ) Narrated by Al-Bukhari (3350).

243

The Story of Ibraheem

Allah, Most High, said, ^ And (remember) when Ibraheem
said to his father, Azar, “Do you take idols as ulihah (gods)?
Verily, I see you and your people in manifest error." ; ( Soorah
Al-An‘am 6:74) This proves that Ibraheem’s father’s name was
Azar and the majority of those with knowledge of genealogy,
including ‘ Abdul lah Ibn ‘Abbas 4a>, hold that his father’s name
was Tarikh, while the People of the Scripture call him Tarikh,
It was said that he was nicknamed Azar, that being the name of
an idol that he used to worship.

Allah, Most High, says, Thus did we show Ibraheem the
kingdom of the heavens and the earth that he be one of those
who have Faith with certainly. When the night covered him
over with darkness he saw a star. He said, “This is my lord.”
But when it set, he said, “I like not those that set.” When he saw
the moon rising up, he said. “This is my lord.” But when it set.
he said: “Unless my Lord guides me. 1 shall surely be among
the erring people.” When he saw the sun rising up, he said,
“This is my lord. This is greater.” But when it set. he said, “O,
my people! I am indeed free from all that you join as partners in
worship with Allah. Verily, ! have turned my face towards Him
Who lias created the heavens and the Earth Hanifan (Islamic
Monotheism, i.c. worshipping none but Allah Alone) and 1
am not of al-nntshrikoon. His people disputed with him. He
said, "Do you dispute with me concerning Allah while He
has guided me, and I fear not those whom you associate with
Allah in worship. (Nothing can happen to me) except when mv
Lord (Allah) wills, something. My Lord comprehends in His
Knowledge all things. Will you not then remember? And how
should I fear those whom you associate in worship with Allah
(though they can neither benefit nor harm), while you fear not
that you have joined in worship with Allah things for which
He has not sent down to you any authority. (So) which of the

244

The Story oflhraheem Si

/ A 1 'i

two parties has more right to he in security? If you but knew."
It is those who believe (in the Oneness of Allah and worship
none but Him Alone) and confuse not their belief with zulm
(wrongdoing i.e. by worshipping others besides Allah), for
them (only) there is security and they are the guided. And that
was Our Proof which We gave Ibraheem (Ibrahcem) against
his people. We raise whom We will in degrees. Certainly your
Lord is Most Wise, All-Knowing > {Soar ah A I- An 'am 6:75-83)

This was the position of debating with his people and an
explanation that the visible and luminous celestial bodies are
not deserving of worship besides Allah, the Almighty, the All-
Powerful. because they are created, subject to Allah’s Lordship,
made, controlled, subservient. At times they rise and at other
times they set, so they are absent from this world, while the
Lord is never absent from anything and no secrets are kept from
Him. On the contrary, He is the Eternal, the Everlasting, Who
never disappears. None has the right to be worshipped but He
and there is no lord besides Him. So he first of all made clear to
them that the celestial bodies did not deserve to be worshipped.

It was said that it was the planet Venus and then he moved
on from it to the moon, which is brighter than it and of more
radiant beauty. Then lie moved onto the sun, which is more
visible, brighter and more beautiful. And lie made clear that
they are subservient, controlled, subject to Allah’s Decree and
His Lordship, as He, Most High, says. And from among His
Signs are the night and the day. and the sun and the moon.
Prostrate not to the sun, nor to the moon, but prostrate to Allah.
Who created them, if you (really) worship Him. (Soorah
Fussilat 41:37) This is why He says, When he saw the sun
rising up, he said, “This is my lord. This is greater." Hut when
it set. he said. “O, my people! 1 am indeed free from all that you

245

The Story of Ihraheem ■s*.

s

join as partners in worship with Allah. Verily, 1 have turned my
face toward Him Who has created the heavens and the Earth
Hunifan ( Islamic Monotheism, i.e. worshipping none but Allah
Alone) and I am not of al-mushrikoon." His people disputed
with him. He said, “Do you dispute witli me concerning Allah
while I le has guided me, and I fear not those whom you associate
with Allah in worship. (Nothing can happen to me) except
when my Lord (Allah) wills something. My Lord comprehends
in His Knowledge all things. Will you not then remember?” )
{Soorah Al-An'am 6:78-80) That is, I care not about the deities
that you worship besides Allah, because they do not benefit
anything and they do not hear or understand anything. Rather,
they are subject to Allah’s Lordship and subservient to Him,
like the celestial bodies, and oilier similar things. Or they are
created and fashioned.

He, Most High, says in Soorah As-Sqffat, And, verily, among
those who followed his (Nooh’s) way (Islamic Monotheism)
was Ibraheem. When he came to his Lord with a pure heart
(attached to Allah, Alone, and none else, worshipping none but
Allah, Alone, true Islamic Monotheism, pure from the filth of
polytheism ). When he said to his father and to his people, “What
is it that which you worship? Is it false alihah (gods) other than
Allah that you seek? Then what do you think about the Lord of
the ‘ AiameenT ' Then he cast a glance at the stars (to deceive
them) and he said. “Verily. I am sick (with plague)." He did
this trick to remain in their temple of idols to destroy litem and
not to accompany them to the pagans’ feast. So they turned
away from him and departed (for fear of the disease). Then
he turned to their alihah (gods) and said. “Will you not eat (of
the offering before you)? What is the matter with you that you
speak not?” Then he turned upon them, striking (them) with
(his) right hand. Then they (the worshippers of idols) came,

246

The Sloty of Ibraheem fe.

— — _

toward him. hastening. He said, “Worship you that which you
(yourselves) carve, while Allah has created you and what you
make?” They said, “Build for him a building (it is said that the
building was like a furnace) and throw him into the blazing
fire!” So they plotted a plot against him, but We made them the
lowest. (Soorah As-Saffal 37:82-98)

Allah, Most High, informs us about Ibraheem *9, His
Khaleel, and He tells us that he rebuked his people for
worshipping idols and he scorned them in front of them and
belittled them, saying, “What are these images, to which
you are devoted?” (Soorah Al-Anbiya’ 21:52) That is, with
which you seclude yourselves and to which you submit. This
is why they said, * “Wc found our fathers worshipping them."

( Soorah Al-Anbiya ' 21 :53) They had no evidence except the
practices of their fathers and their grandfathers and the idol-
worship in which they used to take part. { He said, “Indeed
you and your fathers have been in manifest error.” ) (Soorah
Al-Anbiya ’ 2 1 :54) This is like His Words, When he said to his
father and to his people, “What is it that which you worship? Is
it false aliliah (gods) other than Allah that you seek? Then what
do you think about the Lord of the 'AlanieenV * (Soorah As-
Saffat 37:85-87) Qatadah said that it means: What do you think
that He will do with you if you meet him and you have been
worshipping (false deities) other than Him? He said to them,
{ ’ He said, “Do they hear you when you call (on them)? Or
do they benefit you or do they harm (you)?” They said. “Nay,
but we found our fathers doing so.” ) (Soorah Ash-Shu ‘ara '
26:72-74) They admitted to him that they (the idols) did not
hear supplications and that they could neither harm nor benefit
and that the only thing which caused them to worship these
idols was the fact that they were following the example of their
ancestors and those like them in error, such as their fathers

247

The Story oflhraheem ^

S '- ■ Ml l.l

S

and the ignorant, which is why he said to them, < “Do you
observe that which you have been worshipping, you and your
ancient lathers? Verily! They are enemies to me, save the Lord
of the ‘Alameen } (Soorah Ash-Shu'ara’ 26:75-77). This is
irrefutable evidence of the falseness of the divinity which they
claimed for their idols, because he declared himself innocent
of them and belittles them. If they had possessed the power
to harm or affect him, they would have done so. * They said,
“Have you brought us the truth, or arc you one of those who
play about?” ) (Soorah Al-Anhiya' 21:55). They asked, ‘This
speech which you are saying to us and by which you belittle
our gods atid due to which you curse our fathers - is it the
earnest truth, or are you simply playing with us?’ i He said,
“Nay, your Lord is the Lord of the heavens and the earth. Who
created them and of that I am one of the witnesses.” > (Soorah
Al-Anhiya' 21:56). That is, on the contrary, I say this to you
earnestly and truthfully; and your God is Allah, besides Whom
none has the right to be worshipped. He is your Lord and the
Lord of all things, the Originator of the heavens and the earth
and their Creator, in a unique manner. So it is He Who deserves
to be worshipped. Alone, without partners, and I bear witness
to that. He said, “And by Allah. 1 shall plot a plan (to destroy)
your idols after you have gone away and turned your backs.”

(Soorah Al-Anbiya ’21:57) He swore by Allah that lie would
plot against these idols which they worshipped after they had
gone away to celebrate one of their pagan festivals. It has been
mentioned that he said this to himself secretly. ‘Abdullah Ibn
Mas'ood said. “Some of them heard him and they had an
annual festival during which they used to sacrifice animals
outside the city. His father called on him to accompany him to
the festival, but he said, “I am sick.” as Allah, Most High, says,
( Then he cast a glance at the stars (to deceive them) and he

248

The Story of Ibraheem -fcfc
_ . . ' s.

said, “Verily, I am sick (with plague. I le did this trick to remain
in their temple of idols to destroy them and not lo accompany
them to the pagans’ feast).” . {Soorah As-Sqffat 37:88,89) He
resorted to dissimulation so that he could attain his objective,
which was to humiliate their idols and support Allah's Religion
of truth, by making clear the falseness of the idol-worship that
they practiced - and those idols deserved to be broken and to
be humiliated. So when they went out to attend their festival,
leaving him behind in the city, Then he turned to their alihah
(gods). ) ( Soorah As-Sqffat 37:91) That is, he went to them
hastily and in secret and he found them in a great hall. In front
of them, they had placed a variety of foods as offerings to them,
and said in tones of mockery and ridicule, Will you not eat (of
the offering before you)? What is the matter with you that you
speak not?" Then he turned upon them, striking (them) with
(his) right hand ) {Soorah As-Sqffat 37:91-93).

He struck them with his right hand because it was stronger,
more powerful, swifter and more irresistible - and lie broke
them with a qaddoom, <■> So he broke them to pieces • That
is, lie smashed them all into rubble. So he broke them to
pieces, (all) except the biggest of them, that they might turn
to it . It was said that he placed the adz in the hands of the
large one, as an indication that it was envious that any of these
smaller idols should be worshipped with it. When they returned
from their festival and found what had befallen the objects of
their worship. They said, “Who has done this to our alihah
(gods)? He must indeed be one of the wrongdoers." .

In this there was clear evidence for them, if they had but
sense to realize, that if these idols which they used to worship

( I ) Qadoom or Qaddoom: An adz or adze % which is a tool, used for smoothing
rough-cut wood m hand-woodworking.

249

The Story of Ibraheem -fci

were truly gods, they would have defended themselves against
anyone who wanted to harm them. But due to their ignorance,
their lack of understanding, their great misguidance and their
foolishness, they said. They said, “Who lias done this to our
alihah (gods)? He must indeed be one of the wrongdoers.”
They said, "We heard a young man talking about them who
is called Ibraheem.” > (Soorah Al-Anbiya ’ 21:59,60) That is,
saying bad things about them, belittling them and making light
of them, so it must be he who has attacked them and broken
them. According to ‘Abdullah Ibn Mas'ood •&, it means they
were reminded of his words: “And by Allah. I shall plot a plan
(to destroy) your idols after you have gone away and turned
your backs." {Soorah Al-Anbiya' 21:57) They said. “Then
bring him before the eyes of the people, that they may testify.”

(Soorah Al-Anbiya' 21:61) That is to the Grand Assembly,
for everyone to see, so that they may bear witness to his words,
hear his speech and see for themselves the revenge that they
would exact on him. This was Al-Khaleel’s main objective -
to gather the people and to establish the proof against all of
the idolaters of the falseness of their practices, as Moosa &£
said to Fir‘awn, “Your appointed meeting is the (lay of the
festival, and let the people assemble when the sun has risen
(forenoon).” > (Soorah Ta Ha 20:59). Then, when they had
assembled and brought him before them, as they had said,
They said, “Are you the one who has done this to our gods,
o, Ibraheem?” (Ibraheem) said, “Nay, this one, the biggest of
them (idols) did it. Ask them, t f they can speak!” ( Soorah

Al-Anbiya' 21:62,63) In saying this, he was hoping that they
would acknowledge that these idols could not speak and that
this idol would not say anything because it was inanimate and
like any other inanimate object, incapable of speech.

f So they turned to themselves and said, “Verily, you are the

250

The Story of Ibraheem *±.

/■ W- \

zalimoon (wrongdoers)." (Soorah Al-Anbiya ' 2 1 :64) Thai is
[hey blamed themselves for abandoning them, without leaving
anyone to protect them or guard them. Then they bent their
heads } (Soorah Al-Anbiya ' 2 1 :65) As-Suddi said that it means:
Then they returned to the fitnah (i.e. their disbelief) Based on
this, the meaning of their words “Verily, you are the zalimoon
(wrongdoers)” ) would be: You are the wrongdoers in your
worship of them (the idols). Qatadah said, “The people became
con fused and bowed their heads, then they said, t Indeed you
(Ibraheem) know well that these (idols) speak not!’ > (Soorah
Al-Anbiya' 21:65) That is, you know full well, Ibraheem, that
these idols do not speak, so how can you order us to ask them? At
that point, Al-Khaloel >&Si said to them, ( “Do you then worship
besides Allah things that can neither profit you, nor harm you?
Fie upon you and upon that which you worship besides Allah!
Have you then no sense?” ( Soorah Al-Anbiya ' 2 1 :66,67) This
is like His Words: *( Then they (the worshippers of idols) came
toward him. yaziffaon . (Soorah As-Sajja! 37:94) Mujahid said
that it means: hastening. He said, "Worship you that which
you (yourselves) carve?” (Soorah As-Sajfat 37:95) That is,
how can you worship idols which you yourselves have carved
from wood and stone and shaped and fashioned as you wished?
{ “While Allah has created you and what you make!” ) (Soorah
As-Sajfat 37:96) Regardless of whether the Arabic word ma
used in the Verses is the indefinite pronoun signifying a verbal
noun, or whether it means “that which” the meaning of the
words is: You are created and these idols arc created, so how
can one creation vv orship another creation like it? Your worship
of them is no more appropriate than their worship of you; the
former is futile and invalid and so is the latter, since worship is
neither useful nor obligatory except when it is worship of the
Creator. Alone, without ascribing partners to Him. They said.

251

The Ston > oflbraheem -ft*

/■ . — .

“Build for him a building ( ii is said that the building was like
a furnace) and throw him into the blazing fire. So they plotted
a plot against him, but we made them the lowest!” ) ( Soorah
As-Sajfat 37:97,98) They desisted from arguing and debating
when they were defeated and no argument and no sophism
remained available to them. At that point, they resorted to force
in order to support their foolishness and tyranny. But the Lord,
the Almighty, the All-Powerful plotted against them and raised
His Word, His Religion and His Proof. As He, Most High, says,
f They said, “Burn him and help your alihafi (gods), if you
will be doing.” We (Allah) said. "O, fire! Be you coolness and
safety for Ibraheem!” And they wanted to harm him. but We
made them the worst losers ( Soorah Al-Anbiya' 21:68-70)
This was because they began to gather kindling from every'
place they could, to such an extent that, if a woman was sick,
she would make a vow that if she recovered she would bring
wood to bum Ibraheem ’*£. Then they made a hole in the
ground and set it aflame, anil it burned witli huge sparks and
immense flames. There had never been a fire like it. They pul
Ibraheem into a mangonel, at the suggestion of a nomadic
Kurdish man from Persia, whose name was Hazan and who
was the first person to build a mangonel. Allah caused the earth
to swallow him up. and he will remain sinking into it until the
Day of Resurrection. Then they shackled him and lied him in
the bowl of the mangonel and he was saying, "La ilaha ilia
Anta Subhanaka Lakai-Hamdu Wa Lakal-Mulku La Shareeka
Lak (None has the right to be worshipped but You. Glory be to
You. All praise and thanks arc due to You; to You belongs the
dominion; and You have no partners).” Then, when Ibraheem
■fe was placed in bowl of the mangonel, tied and shackled
and then cast into the fire from it, he said, “ Hasbanallahu
Wa Ni ‘mal- Wakeel (Sufficient for me is Allah, and He is the

252

The Story of Ibraheem •

best Disposer of Affairs).” This is similar to what Al-Bukhari
recorded from ‘Abdullah Ibn ‘Abbas *0 that Ibraheem >*£'■
said. “Sufficient for me is Allah and 1 le is the best Disposer of
Affairs," when he was thrown into the fire. Muhammad said
it when it was said to him, « Those (i.e. Believers) unto whom
the people (hypocrites) said, “Verily, the people (pagans) have
gathered against you (a great army), therefore, fear them.” But
it (only) increased them in faith, and they said, “Allah (Alone)
is Sufficient for us. and He is the Best Disposer of affairs (for
us).” So they returned with Grace and Bounty from Allah. No
harm touched them; and they followed the good Pleasure of
Allah. And Allah is the Owner of Great Bounty (Soorah Mi
‘Imran 3:173,174) 111

It is narrated on the authority of ‘Abdullah Ibn ‘Abbas *4*
and Sa‘ecd Ibn Jubair that they said: The keeper (angel) of the
rain said, “When will I be commanded to send rain?” But the
command of Allah was swifter. We (Allah) said, “O, fire! Be
you coolness and safety For Ibraheem!" > {Soorah M-Anbiva '
2 1 :69) ‘Ali Ibn Abi Talib said that it means: Do not harm him.

‘Abdullah Ibn ‘Abbas and Abul-‘Aliyah said: I (‘Allah had
not said, “and safety for Ibraheem!” its coldness would
have harmed Ibraheem

Al-Bukhari narrated on the authority of Sa'ecd Ibn Al-
Musayyib, who reported on the authority of Umra Shareek
that the Messenger of Allah & ordered the killing of the house
gecko and he said, “It blew (the fire) on Ibraheem 8SSt.”

Imam Ahmad narrated on the authority of Sa’ibah, the freed
slave of Al-Fakih Ibn Al-Mugheerah that she said: I visited

( l } Narrated by Al-Bukhari (4563).
(2) Narrated by Al-Bukhari (3359),

253

The Story of Ibraheem ■■■ ■-

/ W 1 s

‘A’ishah (may Allah be pleased with her) and 1 saw a spear
in her house and I said. “O, Mother of the Faithful! What are
you doing with this spear?” She said, “This is for these house
geckos; we kill them with it, because the Messenger of Allah jls
told us that: ‘When Ibraheem was thrown into the fire, there
was no creature on the earth that did not (seek to) extinguish
the fire except the house gecko: it blew (the fire) on him.' So
the Messenger of Allah m ordered us to kill them.” 111

Mention of the Debate Between Ibraheem Al-Khaleel >fcsS
and Those Who Wanted to Dispute With the Mighty, the All-
Powerful in Garments of Greatness and Robes of Arrogance
and So He Claimed Lordship , When He Was One of the Weak
Slaves

Allah. Most High. says. Have you not looked at him who
disputed with Ibraheem about his Lord (Allah), because Allah
had given him the kingdom? When Ibraheem said (to him),
“My Lord (Allah) is He Who gives life and causes death.” He
said. “I give life and cause death.” Ibraheem said. "Verily! Allah
causes the sun to rise from the East; then causes it you to rise
from the West.” So the disbeliever was utterly defeated. And
Allah guides not the people, who are zalimoon (wrongdoers,
etc.) * (Soorah Al-Baqarah 2:258) Allah, Most High, mentions
the debate between His Khaleel and the arrogant tyrant king,
who claimed Lordship for himself; but Al-Khcileel invalidated
his proof and made clear how great was his ignorance and the
smallness of his intellect and the evidence silenced him and
illuminated for him the right path.

The scholars of tafseer and others, such as the scholars of

( 1 ) This is an authentic hadeeth narrated by Imam All mad t*.

254

The Story of f brake an

m m

lineage and those of traditions said that this king was the king
of Babylon, whose name was Numrood, son of Kan ‘an, son of
Koosh. son of Sam, son ofNooh, according to Mujahid. Others
said that he was Numrood, son of Falah, son of ‘Abir, son of
Salih, son of Arfakhshad, son of Sam, son ofNooh >££'■. This
was also reported by Mujahid and others. He was one of the
kings of the world, because the world was ruled by four kings,
according to what has been narrated. They consisted of two
Believers and two disbelievers; the two Believers were Dhul-
Qarnain and Sul aim an and the two disbelievers were Numrood
and Bukhtunassar. They mentioned that this king, Numrood.
remained on the throne for four hundred years. He had become
cruel, oppressive, tyrannical and arrogant and he had preferred
the life of this world. When Ibraheem called upon him to
worship Allah, Alone, without partners, his ignorance and error
and his personal desires caused him to deny tile Creator and to
dispute with Ibraheem SSeI about it and claimed Lordship for
himself. When AI-Khaleel said to him, “My Lord (Allah) is
He Who gives life and causes death.” He said, “1 give iife and
cause death." (Soar ah Al-Baqarah 2:258) Qatadah, As-Suddi
and Muhammad Ibn Ishaq said that he meant that when two men
are brought to him and he had decided to have them killed, then
he ordered that one of them be killed and pardoned the other one,
it would be as if he had given life to one and caused death to the
other. But this was not a challenge to Al-KhctleeVs statement.
Rather, it was a remark unrelated to the topic of discussion
and it did not challenge or invalidate (Ibraheem ’s argument);
it was simply a provocative statement and a deviation from the
truth, because AI-Khaleel proved the existence of the Creator
by the occurrence of these visible things, such as the granting
of life to creatures and the bringing of death to them. For it is
not possible that they brought themselves into existence; there

255

The Storv of Ibruheem ^

, s

must have been a Creator to bring them into existence and to
subjugate them to man and to steer the heavenly bodies in their
orbits and to direct the winds, the clouds and the rain and create
these visible animals and then bring about their death. This is
why Ibraheem said, “My Lord (Allah) is lie Who gives
life and causes death." ( Someth Al-Baqarah 2:258) So if by
his saying “I bring life and I cause death,” this ignorant king
meant that lie was the doer of these visible events, then he was
guilty of stubbornness and obstinacy. If he meant what was
mentioned by Qatadah, As-Suddi and Ibn Ishaq, then he did
not say anything related to the words of Al-Khaleel, since he
had not challenged his speech and had not he countered the
evidence.

Since the defeat of the king in this debate might be unclear to
many of those people who attended it and others, he mentioned
another proof, which made clear the existence of the Creator
and the falseness of what Numrood claimed and the open defeat
of him: “Verily! Allah causes the sun to rise from the Fast:
then cause it you to rise from the West.” } (Soorah Al-Baqarah
2:258) That is, this sun is subjugated every day and caused
to rise, in accordance with the subjugation of the One Who
created it and controls and directs it and is Irresistible. And that
is Allah, besides Whom none has the right to be worshipped,
the Creator of everything. So if you are. as you claim, the one
who gives life and causes death, then cause this sun to rise
from the West, because. He Who gives life and causes death
is the One Who does as He wills and He cannot be resisted or
overcome. Rather, lie overwhelms everything and everything
submits to Him. So if you are as you claim, then do this. But if
you cannot do it, then you are not as you claim. You and every
other person knows that you are not able to do anything of this.
Indeed, you are incapable and powerless to create a mosquito

256

The Stow of Ibraheem

: *

or to help yourself against it? So he made clear to him his error,
his ignorance, the untruthfulness of his claim and the falseness
of his behaviour and iiis bragging to the ignorant among his
people. And there remained no argument for him to use against
Al-Khaleel Rather, he was defeated and silenced and this
is why Allah says, So the disbeliever was utterly defeated.
And Allah guides not the people, who are zalimoon. (Soorah
A l-Baqarah 2:258)

The Story of Al-Khaleel ’s Migration to the Land
of. A sh-Sham, His Entry Into the Lands of Eg j pt
and His Settling in the Holy Land

Allah, Most High, says. So Loot (Lot) believed in him
(ibraheem’s Message of Islamic Monotheism). He (Ibraheem)
said, “I vvill emigrate for the sake of my Lord. Verily, He is
the Almighty, the Most Wise.” And W r e bestowed on him
(Ibraheem), Ishaq (Isaac) and Ya‘qoob (Jacob), and ordained
among his offspring Prophcthood and the Book ( i.e. the Tawrah
[Torah]) (to Moosa [Moses]), the Injeel (Gospel) (to ‘Eesa
[Jesus]), the Qur’an (to Muhammad 0. all from the offspring
of Ibraheem), and We granted him his reward in this world,
and verily, in the I Iereafler he is indeed among the righteous. )
(Soorah Al- ‘Ankaboot 29:26,27)

He, Most High, says, 1 And We rescued him and Loot (Lot)
to the land which We have blessed for the ‘Alameen. And We
bestowed upon him Ishaq (Isaac), and (a grandson) Ya'qoob
(Jacob). Each one We made righteous. And We made them
leaders, guiding (mankind) by Our Command, and We inspired

257

The Story of Ibraheent -

in them the doing of good deeds, performing salah {iqamatus-
saluh) (prayers), and the giving of zakah and ofUs (Alone) they
were worshippers. ) {Soorah Al-Anhiya’ 21:71-73) When he
abandoned his people for Allah’s sake and migrated from them,
his wife was barren and could not bear children and he had no
sons. With him was his nephew, Lot >&*!', son of Haran, son of
Azar. But Allah, Most High, granted him after that righteous
sons and granted Prophethood and Revelation to his progeny.
Every Prophet sent after him was from his offspring and every
Scripture sent down from the heaven to a Prophet after him
was sent down to one of his descendants. This was an honor
and a mark of esteem for him from Allah, when he abandoned
his land, his family and his kin and migrated to a land where
he could worship his Lord, the Almighty, the All-Powerful
and where lie could call the mankind to believe in Him. The
land that he intended to migrate to was the land of Ash-Sham
and it was this land that Allah referred to in His Words: ( to
the land which We have blessed for the ‘Alameen. * ( Soorah
AI-Anbiva" 21:71) This was said by Ubayy Ibn Ka‘b, Abul-
‘Aliyah, Qatadah and others.

Al-Bukhari narrated on the authority of Abu Hurairah
that he said: Ibrahcem did not lie except for three lies; two
of them for the sake of Allah when he said, ( “Verily, i am
sick (with plague).” ) ( Soorah As-Saffat 37:89) and he said. {
“Nay. this one, the biggest of them (idols) did it.” ) {Soorah
Al-Anbiya' 21:63) The (third was) that while Ibrahcem
and Sarah (his wife) were going (on a journey) they passed by
(the territory of) a tyrant. Someone said to the tyrant, “This
man (i.e. Ibrahecm O) is accompanied by a very charming
lady.” So, lie sent for ibrahecm and asked him about
Sarah saying, “Who is this lady?” Ibrahecm said, “She is
my sister.” Ibrahcem went to Sarah and said. “O, Sarah!

258

The Story of Ibraheem

m r'

There are no believers on the surface of the earth except you
and I. This man asked me about you and I have told him that
you are my sister, so do not contradict my statement.” The
tyrant then called Sarah and when she went to him, he tried to
take hold of her with his hand, but (his hand became stiff and)
he was confounded. He asked Sarah. "Pray to Allah for me,
and I shall not harm you." So Sarah asked Allah to cure him
and he got cured. He tried to take hold of her for the second
time, but (his hand became stiff as or stiffer than before and)
lie was more confounded. He again requested Sarah, “Pray
to Allah for me, and 1 will not harm you.” Sarali asked Allah
again and lie became alright. He then called one of his guards
(who had brought her) and said, “You have not brought me a
human being but have brought me a devil.” The tyrant then
gave Hajar as a girl-servant to Sarah. Sarah came back (to
Ibraheem while he was praying. Ibraheem gesturing
with his hand, asked, “What has happened?” She replied,
"Allah has spoiled the evil plot of the infidel (or immoral
person) and given me Hajar for service.” (Abu H ura i rah 4=
then addressed his listeners saying, “That (Hajar) was your
mother, O, Bani Ma ’is-Sarna ’ (i.e. the Arabs, the descendants
of Isma‘eel f&Ssl, Major's son).” ,n It was only narrated by Ai-
Bukhari from this source and it is in a mawqoof form.

Imam Ahmad narrated on the authority of Abu Hurairali 4
that he said: The Messenger of Allah 3s said, “Ibraheem did not
tell any lies except three and all of them were in Allah’s Cause.
(They include) his saying, when he was invited to worship
the idols of his people, ; "Verily, 1 am sick (with plague).”

• (So oralt As-Saffat 37:89), his saying, ; “Nay, this one. the
biggest ofthem (idols) did it.” (Soorah Al-Anbiya ’ 2 1 :63) and
his saying regarding Sarah, "She is my sister,” He said: Prophet

(! ) Narrated by AI -Bukhari (3358).

259

The Story of Ibraheem -b-

/ —

Ibraheem r&S emigrated with Sarah and entered a city where
there was a king or a tyrant. (The king) was told that Ibraheem
>&§ had entered accompanied by a woman who was one of the
most charming women. So the king sent for Ibraheem and
asked, “O, Ibraheem! Who is this lady accompanying you?”
Ibraheem -fe replied, “She is my sister.” Then Ibraheem f&s?
returned to her and said, “Do not contradict my statement, for
1 have informed them that you are my sister. By Allah, there
are no true Believers on the earth except you and I.” Then
Ibraheem sent her to the king. When the king got to her, she
got up and performed ablution, prayed and said, “O, Allah! If I
have believed in You and Your Messenger, and have saved my
private parts from everybody except my husband, then please
do not let this pagan overpower me.” On that, the king fell in a
mood of agitation and started moving his legs. Abu Az-Zinad
and Abu Salamah reported on the authority of Abu H ura i rah
that she said, “O, Allah! If he should die, the people will say that
I have killed him.” The king regained his power, and proceeded
toward her but she got up again and performed ablution,
prayed and said. “O. Allah! If I have believed in You and Your
Apostle and have kept my private parts safe from all except
my husband, then please do not let this pagan overpower me.”
The king again fell in a mood of agitation and started moving
his legs. On seeing that state of the king, Sarah said, “0, Allah!
If he should die, the people will say that 1 have killed him.”
The king got either two or three attacks, and after recovering
from the last attack he said. “By Allah! You have sent a devil
to me. Take her to Ibraheem and give Hajar to her.” So she
came back to Ibraheem and said, “Allah humiliated the pagan
and gave us a slave-girl for service.” <n Ahmad was alone in
narrating it from this source and it conforms to the conditions

1 1 ) This is an authentic hadeeth narrated by Imam Ahmad (8988).

260

The Story of 7 hroheem -

„ ^Ar—

for acceptance demanded by an authentic hadeeth. Al-Bukhari
also narrated it in an abbreviated form on the authority of Abu
Hurairah <l!

Some scholars have claimed that three women were granted
Prophethood: Sarah, the mother of Moosa and Maryam, tlic
mother of ‘Eesa, - peace be upon them all. But the majority of
scholars are of the opinion that they were Sidcleeqat ( - ! - may
Allah be pleased with them.

Then Al-Khaleel >4ffl returned from the land of Egypt to the
land of good omens, i.e. the Holy Land, where he had formerly
been. With him were livestock, slaves and a great amount of
wealth. Hajar, the Egyptian Copt accompanied them. Then Loot
following the command of Al-Khaleel -SS, went to live in
the land of Al-Ghawr, which is more well-known as Ghawr
Zaghar. taking with him a portion of the aforementioned wealth.
He took up residence in the city of Sadoom (Sodom) which
was the main city in those lands at that time. Its inhabitants
were wicked and shameless disbelievers. Allah inspired Al-
Khaleel ffcs:' and told him to look at the landscape, north, south,
east and west and He gave him the glad tidings that all of this
land would be for him and his descendants until the end of time
and that He would cause his progeny to be numerous, until
they equalled the number of grains of sand on the Earth. These
tidings are connected to this Islamic nation and they were not
completely fulfilled except for it; this is supported by tiie words
of the Prophet %, “Allah drew the ends of the world near one
another for my sake. And I have seen its eastern and western
ends. The dominion of my thnmah will reach those ends which

( 1 ) Narrated by Al-Bukhuri (2217).

(2) Siddccqat: Honest anil righteous women.

Tin 1 Story of I hmlieem ■£ -

261

have been drawn near me.' 1 1,1

The Story of the birth oflsma'eel by Hajar

The People of the Scripture said that Ibraheem asked
Allah to grant him fine offspring and that Allah granted his
request. According to what they said, when Ibraheem -•&£ was
in the land of Bait Ul-Maqdis for twenty years, Sarah said to
Ibraheem “Allah has not permitted me to bear children, so
take my slave-girl, and haply. Allah will bless me with a son
from her." Then, when she gave her to him, he had intimate
relations with her. as a result of which, she became pregnant
by him. They (the People of the Scripture) said that when she
became pregnant, she became filled with a sense of her own
importance and she became arrogant toward her mistress,
Sarah. Sarah then became jealous of her and complained of
her to Ibraheem and he said to her. "Do with her what you
will," Hajar then became afraid and she fled and camped near
a spring there. One of the angels said to her. “Be not afraid, for
Allah will place goodness in this child which you have carried.”
And he commanded her to return and gave her the glad tidings
that she would bear a son. whom she would call Isma’eel. He
would be a powerful man, whose authority would extend over
all men anti every man’s hand would act in obedience to him.
He would rule all of the lands of his brothers. She thanked
Allah, the Almighty, the All-Powerful for that.

These tidings only hold true for his son (i.e. descendant)
Muhammad U, because it was through him that the Arabs
gained ascendancy over all of the lands, from Past to West, and

(1) Narrated by Muslim (2889), Abu Da wood (4252). At-Tirmidhi (2176),
Ibn Majah (3952) and Imam Ahmad (21946),

262

The Storv of Ibraheem Sffi

*=& i yt - — — — —v

Allah gave them beneficial knowledge and righteous deeds, the
like of which were not given to any previous nation and this
was only due to the honor of their Messenger the blessing
of his Message, the success of his prophecies, the complete
manner in which he delivered the Message and the general
nature of his mission, to all of the people of the earth.

When Hajar returned, she gave birth to Isma'eel %Bt. It is said
that she gave birth to him when Ibraheem was eighty-six
years old and that was thirteen years before the birth of Ishaq
j&S. They said that when Isma‘eel VOB was bom, Allah inspired
in Ibraheem >&£ the glad tidings of Ishaq’s birth from Sarah. On
hearing these glad tidings, Ibraheem ffiSJ fell down to prostrate
in thanks to Allah and Allah said to him, “I have answered your
supplications by giving you Isma‘eel and I have blessed him
and increased him and advanced him greatly. From him will
be born twelve great ones and I will make him the head of
a great people. This was also glad tidings of the coming of
this great (Muslim) nation and these twelve great ones are the
twelve Righteous Caliphs of whom we were informed in the
hadeeth of ‘Abdul Malik Ibn 'Umair, on the authority of Jabir
Ibn Samurah <&, who reported from the Prophet % that he said,
“There will be twelve Commanders.” Then he spoke words
which 1 did not understand and so I asked my father what
he had said. He replied, “All (twelve) of them will be from
Quraish.” This was narrated by A l- Bukhari and Muslim in
the Saheehain . (1) In another narration, he added, “This matter
will continue.” (2) And in still another narration, “Islam will
continue to be powerful until there have been twelve Caliphs,

( 1 ) Narrated by A l- Bukhari ( 7223 ) and Muslim ( I 1 ).

(2) Narrated by Imam Ahmad (20506). In tins isnad is Simak Ibn Harb. who
used to make lots of mistakes.

263

The Sion' oflbraheem •’fey __

, — — — »

all of them from Quraish.” 111

These twelve include the four Imams , Abu B a k r. ‘Umar,
‘Uthman and ‘Ali & and they also include ‘Umar I bn ‘Abdil-
‘Azcez and among them are some from Banu A1-* Abbas. It
does not mean that they will be twelve rulers in succession,
rather, it means that they must come (as foretold). Neither is
the reference to the twelve Imams believed in by the Shiites, of
whom (according to their claim), the first is ‘Ali Ibn Abi Talib
and the last is the awaited Imam , who is (supposedly) hiding
in a subterranean cavern and he is Muhammad Ibn AJ-Hasan
Al-‘Askari, according to their claim. Among those twelve there
are none more beneficial than ‘Ali 4* and his son, A 1- Hasan Ibn
‘Ali when he abandoned fighting and gave up the Caliphate
to Mu'awiyah 4 , thus extinguishing the fire of civil strife and
stopping the wars between the Muslims. The other Imams
(mentioned by them) had no rule over the (Islamic) nation in
any matter. As for what is believed regarding the subterranean
cavern, this is pure fantasy and there is no truth to it whatsoever
and no evidence lor it.

The Story of Jbruheem ’s Migration With His
Son, Ism a 'eel, ami His Mother, Hajar, to the
Mountains of Faran, Which is the Land of
Makkah , and His Building of the Ancient House

Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Abbas
4* that he said, “The first lady to use a girdle was the mother
of Isma'eel She used a girdle so that she might hide her
tracks from Sarah. Ibrahcem brought her and her son, Isma'eel

( l } Narrated by Muslim (1821 ) and Ahmad (2042 i ).

264

, _ _ , The Story oflbraheem *S!i

— — „

%£■ white she was suckling him, to a place near the Kci'bah ,
under a tree on the spot of Zamzam » at the highest place in
the mosque. During those days there was nobody in Makkah,
nor was there any water. So lie made them sit over there and
placed near them a leather bag containing some dates, and a
small waterskin containing some water, and set out homeward.
Isma ‘eel’s mother followed him, saying, “0, Ibraheem! Where
are you going, leaving us in this valley where there is no
person whose company wc may enjoy, nor is there anything (to
enjoy)?" She repeated that to him many times, but he did not
look back at her. Then she asked him, “Has Allah ordered you
to do so?" He said, “Yes.” She said, “Then He will not neglect
us,” and she returned, while Ibraheem proceeded onward,
and on reaching the mountain where they could not see him, he
faced the Ka ‘bah, and raising both hands, invoked Allah saying
the following prayers: * “O, our Lord! I have made some of my
offspring dwell in a valley without cultivation, by Your Sacred
House (the Ka ‘bah in Makkah) in order, our Lord, that they may
offer prayer perfectly. So fill some hearts among men with love
toward them, and (O, Allah) provide them with fruits, so that
they may give thanks." > (Soorah Ibraheem 14.37) Isma'eePs
mother went on suckling Isma 4 eel and drinking from the water
(she had).

When the water in the waterskin had ail been used up, she
became thirsty and her child also became thirsty, she started
looking at him (i.e 1 ma‘eel >&S) tossing in agony; she left him,
for she could not endure looking at him, and found that the
mountain of As-Safa was the nearest mountain to her on that
land. She stood on it and started looking at the valley keenly so
that she might sec somebody, but she could not see anybody.
Then she descended from As-Safa and when she reached the
valley, she tucked up her robe and ran in the valley like a person

265

The Sion' of Ihruheem <■--

, W ,

in distress and trouble, till she crossed the valley and reached
Al-Marwah mountain where she stood and started looking,
expecting to see somebody, but she could not see anybody. She
repeated that (running between As-Safa and Al-Marwah) seven
times.

The Prophet & said: This is the source of the tradition of
the walking of people between them (i.e. As-Safa and Al-
Marwah). When she reached Al-Marwah (for the last lime) she
heard a voice and she asked herself to be quiet and listened
attentively. She heard the voice again and said. “O, (whoever
you may be)! You have made me hear your voice; have you
got something to help me?” And behold! She saw an angel at
the place of Zamzam, digging the earth with his heel (or his
wing), till water (lowed from that place. She started to make
something like a basin around it, using her hand in this way,
and started filling her waterskin with water with her hands, and
the water was flowing out after she had scooped some of it.”
The Prophet M added. “May Allah bestow Mercy on Isma^eel’s
mother! Had she let the Zamzam (flow without trying to control
it) (or had she not scooped from that water) (to fill her water-
skin), Zamzam would have been a stream flowing on the
surface of the earth.” The Prophet 3S further added, “Then she
drank (water) and suckled her child. The angel said to her, “Do
not be afraid of being neglected, for this is the House of Allah
which will be built by this boy and his father, and Allah never
neglects His people." The House (i.e. the Ka'bah) at that time
was on a high place resembling a hillock, and when torrents
came, they flowed to its right and left. She lived in that way till
some people from the tribe of Jurhum or a family from Jurhum
passed by her and her child, as they (i.e. the Jurhum people)
were coming through the way of Kada’. They landed in the
lower part of Makkah. where they saw a bird that had the habit

266 The Storv oflbraheem ^

«*= W

of flying around water and not leaving it. They said, “This bird
must be flying around water, though we know that there is no
water in this valley.” They sent one or two messengers who
discovered the source of water, and returned to inform them of
the water. So, they all came (toward the water). The Prophet
M added: lsma‘ eel’s mother was sitting near the water. They
asked her, “Do you allow us to stay with you?” She replied,
“Yes, but you will have no right to possess the water.” They
agreed to that. The Prophet k further said: Isma‘eePs mother
was pleased with the whole situation as she used to love to
enjoy the company of people. So, they settled there, and later
on they sent for their families who came and settled with them
so that some families became permanent residents there. The
child (i.e. lsma‘eel *£) grew up and learned Arabic from them
and (his virtues) caused them to love and admire him as he
grew up, and when he reached the age of puberty they made
him marry a woman from amongst them.

After IsnuT eel’s mother died, Ibraheem came after
Isma‘ eel’s marriage in order to see his family that he had left
before, but he did not find Isma‘eel 8031 there. When he asked
Isma'eel’s wife about him. she replied, “He has gone in search
of our livelihood.” Then he asked her about their way of living
and their condition, and she replied, “We arc living in misery;
we are living in hardship and destitution,” complaining to him.
He said, “When your husband returns, convey my salutation
to him and tell him to change the threshold of the gate (of
his house).” When Isma‘eel >&*?■ came, he seemed to have felt
something unusual, so he asked his wife, “Has anyone visited
you?” She replied, “Yes, an old man of so-and-so description
came and asked me about you and 1 informed him, and he
asked about our state of living, and 1 told him that we were
living in hardship and poverty.” On hearing that, Isma‘eel *30'

267

The Story oflbraheem

said, “Did he advise you anything?” She replied, “Yes, lie told
me to convey his salutation to you and to tell you to change the
threshold of your gate.” lsma‘eel said, “It was my father,
and he has ordered me to divorce you. Go back to your family.”
So. Isma'eel divorced her and married another woman from
amongst them (i.e. Jurhum),

Then Ibraheem stayed away from them for a period as
long as Allah wished and called on them again but did not
find Isma'eel So he came to Isma‘ecTs wife and asked
her about Isma‘eel She said, “He has gone in search of
our livelihood.” Ibraheem & asked her, “How are you getting
on?” asking her about their sustenance and living. She replied,
“We are prosperous and well-off (i.e. we have everything in
abundance).” Then she thanked Allah. Ibraheem said, “What
kind of food do you eat?” She said, “Meat.” He said, “What
do you drink?” She said, “Water.” He said, "O, Allah! Bless
their meat and water.” The Prophet M added, “At that time they
did not have grain, and if they had grain, he would have also
invoked Allah to bless it.” The Prophet % added, “If somebody
has only these two things as his sustenance, his health and
disposition will be badly affected, unless he lives in Makkah.”
The Prophet M added: Then Ibraheem said to Isma‘ eel’s
wife, “When your husband comes, give my salutations to him
and tell him that he should keep firm the threshold of his gate.”
When lsma‘ecl came back, he asked his wife, “Did anyone
call on you?” She replied, “Yes, a good-looking old man came
to me,” so she praised him and added. “He asked about you,
and I informed him, and he asked about our livelihood and 1
told him that we were in a good condition.” Isma‘eel asked
her, “Did he give you any piece of advice?” She said, “Yes,
he told me to give his salutations to you and ordered that you
should keep firm the threshold of your gate.” On hearing that,

268

The Story of lbraheem -at

, W-

Isma'ccl >£6." said, “It was my father, and you are the threshold
(of the gate). Me has ordered me to keep you with me.”

Then lbraheem *6)' stayed away from them for a period as
long as Allah wished, and called on them afterward. He saw
Ism a ‘eel ^ under a tree near Zamzam, sharpening his arrows.
When he saw lbraheem >66?, he rose up to welcome him (and
they greeted each other as a father does with his son or a son
does with his father), lbraheem 66 said. “Oh. Isma'eel! Allah
has given me an order.” I stria ‘eel 665 said, “Do what your
Lord has ordered you to do." lbraheem 66? asked. “Will you
help me?” Isma'eel 66 said, “1 will help you." lbraheem 66
said, “Allah has ordered me to build a house here,” pointing
to a hillock higher than the land surrounding it. The Prophet
3s added. Then they raised the foundations of the House (i.e.
the Kct'bah). Isma'eel 66 brought the stones and lbraheem *»?
was building, and when the walls became high, Isma'eel 66
brought this stone and put it for lbraheem *6, who stood over
it and carried on building, while Isma'eel 6S was handing him
the stones, and both of them were saying, “O, our Lord! Accept
(this service) from us. Verily, You are the All-Hearing, the All-
Knowing." The Prophet 3? added: Then both of them went on
building and going round the Ka’bah , saying, "O. our Lord !
Accept (this service) from us. Verily. You arc the All-Hearing,
the All-Knowing.” (Soorah Al-Baqarah 2: 1 27 ). 11 1

It has been confirmed in the bacleetb narrated by Al-Bukhari,
on the authority of Abu Hurairah th at he said: The Prophet
& said, “lbraheem did his circumcision with a qaddoom at the
age of eighty.” 1 (2) A qaeidoom is an implement (an adz). It was
also said that it was a place. The wording of this hadeeth does

( 1 ) Narrated by Al-Bukhari (3364).

(2) Narrated by Al-Bukhari (3356).

269

The Store o/ 1 hraheetn •£*

, — b s

not negate the possibility that he was over eighty years of age,
And Allah knows better.

The Story of the Sacrificial Offering

Allah. Most High, says. And he said (after his rescue from
the fire), “Verily. I am going to my Lord. I le will guide me! My
Lord! Grant me (offspring) from the righteous.” So We gave
him the glad tidings of a forbearing boy. And. when lie (his
son) was old enough to walk with him. he said, "O. my son!

I have seen in a dream that I am slaughtering you (offering
you in sacrifice to Allah), so see what you think.” lie said.
“O. my father! Do that which you are commanded. In sha'
Allah (if Allah wills), you shall find me of As-Sabireen (one
of the patient ones, etc.).” Then, when they had both submitted
themselves (to the Will of Allah) and he had laid him prostrate
on his forehead (or on the side of his forehead For slaughtering),
and We called out to him. “O. Ihrabecm! You have fulfilled
the dream (vision)! Verily! Thus do We reward the Muhsinoon
(those who do good).” Verily, that indeed was a manifest trial
and We ransomed him with a great sacrifice (i.e. a ram); And
We left for him (a goodly remembrance) among generations
(to conic) in later times. Sa/amun (peace) be upon Ibraheem!”
Thus indeed do We reward the Muhsinoon (those who do good).
Verily, he was one of Our believing slaves. And W r e gave him
the glad tidings of Ishaq (Isaac), a Prophet from the righteous.
We blessed him and Ishaq, and of their progeny are (some) that
do right, and some that plainly wrong themselves. (Soorah
As-Saffat 37:99-1 13)

Allah, Most High, informs us regarding His Khaleel,

270

The Story of ihraheem *s?

--- —

Ihraheem >&£, that when he migrated from the lands of his
people, lie asked his Lord to grant him a righteous son and
Allah gave him the glad tidings of a gentle boy, and that was
Isma‘eel because he was the first child bom to Al-Khaleel ,
when he was eighty-six years of age. And there is no dispute
on this point between the People of the Scripture, because he
was his firstborn son.

As for Allah’s saying: ( And, when he (his son) was old
enough to walk with him > (Soorah As-Sqffat 37:1 02), it means
when he became a young man and began to work as his father
did. According to Mujahid, it means he became a young man,
went on journeys and began to do what his father did, such as
striving and working. At that time, Ibraheem ■*£' was shown
in a dream that he was commanded to sacrifice this son of his.

In the hadeeth narrated on the authority of ‘Abdullah Ibn
‘Abbas in a marfoo' form, he said. “The visions of the
Prophets are Revelation.” it was also said by ‘Ubaid Ibn
‘Umair. » 1 2 >

This was a test from Allah, the Almighty, the All-Powerful,
for His Khaleel, that he sacrifice his beloved son, who was bom
to him in his old age. This was after he had been commanded to
leave lsma‘eel *&£ and his mother in a land of poverty, where
there was no animals or people, no cultivation and no livestock,
l ie obeyed Allah's Command to do this and left them there,
trusting in Allah and depending on Him. And Allah made for
them a relief and a way out (of their difficulties) and sustained
them from whence they had not expected. Then, after all that,
when Ibraheem was commanded to sacrifice this son of

( 1 ) This was also reported by Al-Tirmidlii in a mu Udfaq form (3689).

(2) Narrated by Al-Bukliari { 138) and Al-Tirmidhi (3689),

The Siorv o f Ihraheem >*£■

271

— \ l s s

liis, whom lie had left alone, in accordance with the Command
of his Lord, when he was his firstborn son and only child, he
complied with that Command and hastened to obey his Lord.
Then lie submitted this to his son, in order that it should be more
acceptable to his heart and easier for him, rather than seizing
him by force and compelling him to submit to being sacrificed.
{And. when he (his son) was old enough to walk with him, he
said, “0. my son! 1 have seen in a dream that I am slaughtering
you (offering you in sacrifice lo Allah), so see what you think,”
) (Soorah As-Sajfat 37:102) This gentle son hastened to do
his father’s bidding, saying, * ”0. my father! Do that which
you are commanded, In sha' Allah (if Allah wills), you shall
find me of As-Sabireen (the patient ones, etc.).” ) (Soorah As-
Sajfat31: 1 02) This reply displays the ultimate in right conduct,
filial piety and obedience to the Lord of the slaves. Allah, Most
High, says. : Then, when they had both submitted themselves
(to the will of Allah), and he had laid him prostrate on his
forehead (or on the side of his lore-head for slaughtering))
( Soorah As-Saffat 37:103) It was said that this means: when
they had submitted to Allah’s Command and determined to
carry it out, he placed him on his face. It was said that when
he intended to sacrifice him, he placed him facedown so that
he could slaughter him from behind, and not have to sec his
face at the time of slaughter, so that it would be easier for him.
This was said by ‘Abdullah Ibn ‘Abbas Mujahid. Sa‘eed
Ibn Jubair, Qatadah and Ad-Dahhak. It was also said that he
turned him on his side, the way one turns a sacrificial animal
on its side, so that the side of his forehead was on the ground. (
They had both submitted themselves ), that is when Ihraheem
'■&. had said, “ Bismillahi Wattahu Akbar (in the Name of Allah
and Allah is Greater)” and his son had said, “ Ashhadu An la
Uaha ilkillah (1 bear witness that none but Allah has the right

272

The Story of Ihraheem

— >A' — ,

lo be worshipped),” in preparation as for Allah’s Saying: And
We called out to him, ”0, Ibraheem! You have fulfilled the
dream (vision)!” Verily! Thus do We reward the Muhsinaan
(those who do good) , (Soorah As-Sajfat 37: 1 04, 105). it means
that the goal in this test to which you have been subjected has
been attained and you have shown yourself lo be obedient and
prepared to carry out Allah’s Commands; just as you submitted
your body lo the fire, so you did not hesitate to submit your
son to be sacrificed and spend your wealth for the sake of
your guests. This is why Allah says, ( Verily, that indeed was
a manifest trial ) {Soorah As-Sajfat 37:106) That is, a clear
test. As for His Saying: * And We ransomed him with a great
sacrifice ) (Soorah As-Sajfat 37:107), it means: We made as
a ransom for the sacrifice of his son, that which was easy for
Allah, to be substituted for him and what has been widely
reported from the majority of scholars is that it was a prime,
white ram, with long horns, which he saw lied to an acacia tree
at Thabeer (a mountain in Makkah).

It was mentioned in the hadeeth that it was a ram. This was
narrated by Imam Ahmad, on the authority of Safiyyah Bint
Shaibah, who said: A woman from Banu Saleem who was the
midwife of most of the people in our household, informed me
that the Messenger of Allah ^ sent for ‘Uthman Ibn Talhah
4b. On one occasion she said: I asked ‘Uthman, “Why did the
Prophet 55 call you?” l ie said: The Messenger of Allah 6 said
to me, "i saw the horns of the ram when I entered the House
(i.e. the Ka'bah) and 1 forgot to tell you to cover them up; cover
them up, for there should not be anything in the House which
could distract the worshipper.” Sufyan said, “The horns of the
ram remained hanging in the House until it was burned, and they
were burned too.” m

( l ) This is an authentic hadeeth narrated by Imam Ahmad (4/68, No. 227 ! ).

The Story of Ibraheem •£*

273

The Story of the Birth of Ishaq 8SS8

Allah, Most High, says, * Anti We gave him the glad tidings
of Ishaq (Isaac) a Prophet from the righteous. We blessed him
and Ishaq (Isaac), and of their progeny are (some) that do right,
and some that plainly wrong themselves. ) {Soar ah As-Saffat
37: 1 12,1 13) The glad tidings of his birth were brought by the
angels to Ibraheem gift and Sarah when they passed by them as
they were heading for the cities of the people of Lot, in order to
inflict destruction on them because of their disbelief and their
wickedness and depravity, as will be explained in its place, if
Allah wills.

Allah, Most High, says, \ Has the story reached you of the
honored guests of Ibraheem? When they came in to him and
said, “ Salam , (peace be upon you)!” He answered. “ Sal am
(peace be upon you),” and said, “You are a people unknown
to me.” Then he turned to his household, and brought out a fat
(roasted) calf (as the property of Ibraheem was mainly cows)
and placed it before them, (saying), “Will you not eat?” Then
he conceived a fear of them (when they ate not). They said,
“Fear not.” And they gave him glad tidings of an intelligent
son, having knowledge (about Allah and His Religion of True
Monotheism). Then his wife came forward with a loud voice,
she smote her face and said, “A barren old woman!” They said.
“Even so says your Lord. Verily, He is the Most Wise, the All-
Knowing.” ) ( Soorah Adh-Dhariyat 51:24-30) Allah, Most
High, tells us that when the angels - who were three in number,
Gabriel, Meekael and Israfeel - visited AUKhaleel :■&£?, at first
he thought that they were (human) visitors and he treated them

274

The Story of Ihraheem fc

i' i J j \

as (honored) guests and roasted a fat calf from the best of his
cattle for them. But when he presented it to them, he saw that
they had no desire at all to eat. This is because angels have no
strong need for food. 1 le felt a sense of mistrust of them and
conceived a fear of them. They said, “Fear not, we have been
sent against the people of Loot (Lot).” » (Soorah Hood 11:70)
That is. to destroy them. Upon hearing this, Sarah laughed, being
pleased that Allah’s Wrath was to be visited upon them. She was
standing waiting on the guests, as was the custom of the Arabs
and others and when she laughed, being pleased at the news,
Allah, Most High said. And We gave her glad tidings of Ishaq
(Isaac) and after him. of Ya'qoob ) {Soar ah Hood 11:71) That
is, the angels gave her the glad tidings of that. Then his wife
c am e forward with a loud cry > (Soorah Adh-Dhariyat 5 1 :29).
That is, giving a loud cry of amazement, she smote Iter face
(Soorah Adh-Dhariyat 51:29) As women do when they are
surprised or amazed. “She said (in astonishment w+oe unto
me! Shall 1 bear a child while I am an old woman, and here is
my husband, an old man?” (Soorah Hood 1 1 :72) Thai is, how
can a person like me, who is advanced in years and also barren,
give birth? * and here is my husband, an old man? , She was
amazed that a child should be born to her while she was in this
state and that is why she said. Verily! This is a strange thing!”
They said: “Do you wonder at the Decree of Allah? The Mercy
of Allah and His Blessings be on you, family (of Ihraheem).
Surely, He (Allah) is Worthy of all praise. Most Glorious.” )
(Soorah Hood 1 1:72,73) Ihraheem jfiS was also astonished, but
very' happy with these glad tidings, which strengthened him
and gladdened his heart. < (Ihraheem) said, “Do you give me
glad tidings (of a son) when old age has overtaken me? Of
what then is your news?” They (the angels) said, “We give
you glad tidings in truth. So be not of the despairing ones.” >

275

The Story of Ihraheem 4^.

- — L— — — — — — —

{Soorah Al-Hijr 15:54,55) They confirmed the truth of these
glad tidings and informed them botli < of an intelligent son >
- anti that was Ishaq SfiSJ, the brother of Isma’eel >££5, a gentle
son. Thus was he described by his Lord, as being one who kept
his promises and was patient and forbearing. In another verse,

I 1c says, { But We gave her glad tidings of Ishaq, and after him,
ofYa’qoob. ) ( Soorah Jloocl 1 1:71) Muhammad Ibn Ka‘b Al-
Qurazi and others cited this as evidence that Isma’eel was
the sacrifice and that it would not be possible that Allah would
order Ishaq >£0 to be sacrificed after the tidings of his birth and
the birth of Ishaq’s son, Ya’qoob i& had been given.

As for His Words: { But We gave her glad tidings of Ishaq,
and after him, ofYa’qoob ) ( Soorah Hood 11:71), they are
evidence that she would be happy with the birth of her son,
Ishaq •££ and after him, her grandson, Ya’qoob *£St; that is, he
would be born during her lifetime and he would delight their
hearts, just as her son had done. If this had not been written,
there would have been no benefit in mentioning Ya’qoob
and singling him out from among the progeny of Ishaq &L.
And since he was singled out for special mention, it proves
that they would be happy at his birth, just as they were happy
at the birth of his father before him. Allah, Most High, says,
{ And Wc bestowed upon him Ishaq and Ya’qoob, each of
them Wc guided, and before him Wc guided Nooh. > {Soorah
Ah An 'am 6:84)

The Story of the Building of the Ancient House

Allah, Most High, says, { And (remember) when the Lord
of Ihraheem (i.c. Allah) tried him with (certain) Commands,

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The Story of lhraheem *=-

which lie fulfilled, He (Allah) said (to him), “Verily, I am going
to make you a leader ( Prophet) of mankind.” i Ibrahecm) said,
“And of my offspring (will You make leaders)?” (Allah) said,
"My Covenant ( Prophethood. etc.) includes woi zalimaon." And
(remember) when We made the I louse (the Ka halt at Makkah)
a place of resort for mankind and a place of safety? And take you
(people) the Kktqam (standing place) of Ibrahecm (or the stone
on which lhraheem stood while he was building the Ka'bah)
as a place of prayer (for some of your prayers, e.g. two rak 'ahs
after the tawaf of the Ka'bah at Makkah). And We commanded
lhraheem and Isma’eel that they should purify My House (the
Ka'bah at Makkah) for those who are circumambulating it, or
staying ( i'tikaf ), or bowing or prostrating themselves (there,
in prayer). And (remember) when lhraheem said. "My Lord,
make this city (Makkah) a place of security and provide its
people with fruits, such of them as believe in Allah and the Last
Day.” He (Allah) answered. "As for him who disbelieves. 1
shall leave him in contentment for a while, then 1 shall compel
him to the punishment of the Fire, and worst indeed is that
destination!” And (remember) when Ibrahecm and (his son)
lsma'eel were raising the foundations of the 1 louse (the Ka 'hah
at Makkah), (saying), “Our Lord! Accept (this service) from
us. Verily! Yon are the All-Hearing, the All-Knowing. Our
Lord! And make us submissive unto You and of our offspring
a nation submissive unto You, and show us our manasik( all
die ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and
accept our repentance. Truly, You are the One Who accepts
repentance, the Most Merciful. Our Lord! Send amongst them
a Messenger of their own (and indeed Allah answered their
invocation by sending Muhammad [peace be upon him]),
who shall recite unto them Your Verses and instruct them in
the Book (this Qur'an) and Al-Hikmah (full knowledge of the

277

Tin' Story of Ibruhecin ' •

— - 1 - - 1 . - ■■

Islamic laws and jurisprudence or wisdom or Prophcthood,
etc.), and sanctify them. Verily! You arc the Almighty, the
Most Wise." (Soorah Al-Baqarah 2:124-129). Allah, Most
High, informs us concerning His slave, 1 1 is Messenger, His
Pure One and His Khaleel, the Imam of the Hunafa ' (1) and
the father of the Prophets that he built the Ancient House,
which was the first mosque built for the generality of mankind
to worship Allah. Allah guided him to the location in which it
was to be built; and we have already narrated on the authority
of the Commander of the Faithful, ‘Ali Ibn Abi Talib and
others that he was guided to it by Inspiration from Allah, the
Almighty, the All-Powerful. We have already mentioned in the
description of the creation of the heavens that the Ka buli , is
directly below Al-Baitul-Ma‘moor, so that if it fell, it would
fall upon it; and the same applies to the houses of worship in
the seven heavens.

As some of the Salaf said, in every heaven there is a house
in which the inhabitants worship Allah and they are like the
Ka'bah for the people of the Earth. So Allah commanded
Ibrahecm ^ to build a house for Him, which would be for
the inhabitants of the Earth, like those places of prayer for the
angels of the heavens. Allah guided him to the place prepared
for the building of the house, which had been selected for it
since the creation of the heavens and the Earth, as confirmed
in the Sabeeh: “Verily, this city was made sacrosanct by Allah
on the day of the creation of the heavens and the Earth and
it will remain sacred by Allah’s Command until the Day of
Resurrection.” (2) No information lias come to us from an
authentic source which would confirm that the House was

( 1 ) Hunafa : Those who profess the true Religion (Islamic Monotheism),

(2) Narrated by Al-Bukhari (1587) and Muslim (1353) and the wording is
from the hadeeth of "Abdullah Ibn "Abbas 4-:.

278

The Sior\’ of Ihraheem

^ T - ‘ - - - ' - 1 — .

built before Al-Khaleel 8£Bi, Whoever relied for evidence on
the Words of Allah: ^ the site of the (Sacred) House ) (Soorah
Al-Hajj 22:26), this is neither conclusive nor evident. Because
what is meant is the place preordained by Allah - a location
venerated by the Prophets from Adam until the time of
Ibraheem

Allah, Most High, says, { Verily, the first House (of worship)
appointed for mankind was that at Bakkah (Makkah), full of
blessing, and a guidance for 'Alameen. ) (Soorah Ali ‘ Imran
3:96). That is, the first House appointed for the generality of
mankind for blessing and guidance was the House which was
in Bakkah; it was said that Bakkah means Makkah and it was
also said that Bakkah was the location of the Ka‘hah. ( In it
are manifest signs ) (Soorah Ali ‘Imran 3:97). That is, it is the
construction of Ibraheem <&*:, the father of the Prophets who
came after him and the Imam of the Hunafa’ from his sons,
who followed his example and held fast to his Smmah. This
is why He says, ( the Maqam (place) of Ibraheem ) (Soorah
Ali 'Imran 3:97). That is, the stone on which he stood when
he raised the structure above his own height; his son placed
this well-known stone for him to stand on, so that he would
be tall enough when the building reached a height that was
beyond his reach, as mentioned previously in the long hadeeih
of ‘Abdullah Ibn ‘Abbas 4*. (1)

This stone was situated beside the wall of the Ka'bah in
ancient times, until the time of ‘Umar Ibn Al-Khattab 4g he
moved it back a little from the House, so that it should not
disturb the worshippers, as they circumambulated the House.
‘Umar Ibn Al-Khatlab was followed in this because his
opinion had coincided with the Ordainments of his Lord in

( 1 ) The takhreej of this hadeeih has already been given a short while ago.

279

The Story of Ibraheem -fei'

a number of matters, such as his saying to the Messenger of
Allah sS, “Were we to take Maqam Ibraheem as a place of
prayer...” Then Allah revealed: ( And take you (people) the
Maqam (place) of Ibraheem (or the stone on which Ibraheem
stood while he was building the Ka'bah) as a place of prayer
) (Soorah Al-Baqarah 2:125). The footprints of Al-Khaleel
& had remained in the stone from the beginning of Islam and
Abu Talib said in his well-known poem, “ Al-Qaseedah Al-
Lamiyyah

And Thawr Cave and he who held fast with perseverance to
his position.

And proved superior in piety in Him 'and remained there.
And by the House, the true House in the center of Makkah,
And by Allah, truly, Allah is not unaware.

And by the Black Stone, when they touch it,

When they surround it in the forenoon and the late afternoon,
And the place of Ibraheem is visible in the wet stone,

Of his feet, barefoot, without shoes.

This means that his noble feel were impressed in the stone,
showing the prints of bare feet, without shoes. This is why
Allah says. And (remember) when Ibraheem and (his son)
lsma‘eel were raising the foundations of the House ) (Soorah
Al-Baqarah 2: 127) That is, at the time when they said, { “Our
Lord! Accept (this service) from us. Verily! You are the All-
hearing, the All-Knowing.” (Soorah Al-Baqarah 2: 127) They
were at the highest levels of sincere devotion and obedience
to Allah, the Almighty, the All-Powerful when they asked
Allah, the All-Hearing, the All-Knowing to accept from them
this great act of obedience and praiseworthy endeavor. “Our
Lord! And make us submissive unto You and of our offspring

280

The Sion’ oflbraheem

*

a nation submissive unto You, and show us our Manas ik {ail
the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and
accept our repentance. Truly. You are the One Who accepts
repentance, the Most Merciful.” (Soorah A l-Baqarah 2:128)

What is meant by this is that Al-Khaleel built the noblest
of mosques in the noblest of locations, in an uncultivated valley
and lie supplicated on behalf of It is family that they be blessed
and given sustenance from the fruits, even though there was
little water and no trees, cultivation or fruits. They asked Him to
make it a Sacred Place, a Sanctuary and a place of safety for all
time. Allah accepted their supplication - all praise and thanks
be to Him - He gave Al-Khaleel ffijBi what he had requested.
Allah, Most High, says . \ Have they not seen that We have made
(Makkah) a sanctuary secure, and that men are being snatched
away from till around them? ) (Soorah A l- 'Ankahoot 29:67) He
says, Have We not established for them a secure sanctuary
(Makkah), to which are brought fruits of all kinds, a provision
from Ourselves? (Soorah Al-Qasas 28:57) Ibraheem
asked Allah to send to them Messengers from among them.
That is, from their race and speaking their eloquent language,
full of sincere advice and admonishment, in order to complete
upon them the two blessings of the life of this world and the
Hereafter. Allah accepted this supplication from him and sent
from among them a Messenger - and what a Messenger it was
that was the Seal of His Prophets and His Messengers! He
granted him a complete Religion that had never been given
to anyone before him. His preaching was directed to all of the
people of the earth, including people from all races, languages
and descriptions and from all countries, cities and times, until
the Day of Resurrection! This was one of the special attributes
and privileges granted to him alone among the Prophets, due
to his innate nobility, the completeness of the Message with

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7/ie Stoiy of Ibraheem ■ ■■

4 I

which lie was sent, the nobility of his location (i.e. Makkah),
the eloquence of his speech, the complete solicitude that he
displayed toward his people, his kindness, his compassion, his
generous nature, his great birth and his fine beginning and end.

This is why Ibraheem, Al-Khaleel as the builder of the
Ka'bah for the inhabitants of the Earth, deserved to have
an exalted position in the highest heaven, near Al-Baitu l-
Ma ‘moor, which is the Ka'bah for the inhabitants of the
seventh heaven and that is a blessed house, which is entered
by seventy thousand angels every day; therein they worship,
never to return to it until the Day of Resurrection. We have
already mentioned in the Tafseer of Soar ah Al-Baqarah the
description of his building of the House (of Allah) and the
stories and traditions which contain plenty of information, so
whoever wishes to know more should refer to the Tafseer , all
praise and thanks be to Allah.

The edifice erected by Al-Khaleel -fri remained for a long
time, then after that, it was rebuilt by Quraish, who shortened
the foundations of Ibraheem on the northern aspect, which
faces Ash-Sham (Syria), as it is today. In the Saheehain , it is
reported on the authority of 1 A'ishah that the Messenger of Allah
M said, “Do you know that when your people (Quraish) rebuilt
the Ka'bah . they decreased it from its original foundation laid
by Ibraheem?” I said, ”0, Messenger of Allah! Why do you
not rebuild it on its original foundation laid by Ibraheem?” He
replied, “Were it not for the fact that your people are close
to the pro- Islamic Period of Ignorance (i.e. they have recently
become Muslims) I would have spent the treasure of the
Ka'bah in Allah's Cause and I would have made its door near
to the ground and included Al-lfijr in it.” (l) It was also rebuilt

(1) Narrated by Al-Bukhari (1583) and Muslim (1333).

Jf

282

The Story of lbraheem -ivi

by I bn Az-Zubair - may Allah have mercy on him - during his
time, according to what had been indicated by the Messenger
of Allah M* based on the information given to him by his aunt,
‘A'ishah, the Mother of the Believers, which she relayed from
him M- When Al-Hajjaj killed him in the year 73 A. H., lie wrote
to ‘Abdul Malik Ibn Marwan, who was the Caliph at that time.
They thought that Ibn Az-Zubair had done it of his own accord
and so Marwan ordered it to be returned to the way it had been
before and so they demolished the wall that laced toward Ash-
Sham and removed Al-Hijr from it, then they filled in the wall
and put the stones inside the Kct ‘hah, raised its eastern door and
blocked the western one completely, as one sees it today. Then,
when they were informed that Ibn Az-Zubair had only this
based on what ‘A’ishah, the Mother of the Believers, had told
him, they regretted what they had done and wished that they
had left it as they had found it. Then during the era of Al-Mahdi
Ibn Al-Mansoor, he sought the advice oflmam Malik Ibn Anas
regarding the idea of returning it to the way Ibn Az-Zubair had
rebuilt it, but he said to him, “I fear that the rulers will take it
as a plaything.” That is, whenever a new ruler comes to power,
he will rebuild according to his own whim. And so it remained
as it was up to the present day.

Mention of the Praise Heaped on Allah ’s Slave
and Khaleel, lbraheem, by Allah and His
Messenger

Allah, Most High, says, { And (remember) when the Lord
of lbraheem (i.e. Allah) tried him with (certain) Commands,
which he fulfilled. He (Allah) said (to him), “Verity, 1 am going
to make you a leader (Prophet) of mankind.” (lbraheem) said,

The Slow of ibraheem 283

d — — = =

“And of my offspring (to make leaders).” (Allah) said, “My
Covenant (Prophethood, etc.) includes not the zalimoon .” )
(Soorah Al-Baqarah 2:124). When he fulfilled the obligations
enjoined on him by his Lord, He made him a leader of his
people, who followed his example and his guidance. Ibraheem
then asked Allah to let this leadership continue because of
him and to let it remain within his lineage; and this thing which
he asked for and craved was granted. Leadership was granted to
him, but excepted from acquiring it were the wrongdoers; and
those selected to receive it from his offspring were the scholars
and those who performed righteous deeds. Allah, Most High
says, { And indeed, We sent Nooh and Ibraheem, and placed
in their offspring Prophethood and Scripture, and among them
there is he who is guided, but many of them are fasiqoon
(rebellious, disobedient to Allah) > (Soorah Al-Hadeed 57:26)
So every Scripture sent down from the heaven to one of the
Prophets who came after Ibraheem %&,AI-Khaleel, was sent to
one of his offspring and his followers. This was an honor that
was unique and without parallel and a rank and status without
equal. From his loins were born two great sons: Isma'eel
from I lajar and then Ishaq &SS from Sarah. From the latter was
bom Ya'qoob *3®, who was Isra’ecl. from whom all of their
tribes claim descent. Among them were Prophets and they were
very numerous, so much so that it is impossible for us to know
their exact number, except those whom He sent and selected to
receive a Message, along with his Prophethood - and the last
of them was ‘Eesa the son of Maryam, who was from Barm

Isra’eel.

As for Isolated from him descended the Arabs, including
all of their diverse tribes, as we shall make clear later on, if
Allah, Most High, wills. And there were no Prophets among his
descendants except the Seal of the Prophets, Muhammad Ibn

284

The Shny of ihraheem

/ s

‘Abdullah [bn ‘Abdul-Multalib Ibn Hashim Al-Qurashi, Al-
! lashimi, Al-Makki (the Makkan), then Al-Madani (Madinite)
may Allah’s Blessings and Peace be upon him. From this
noble branch iherc was only this one dazzling, glittering ant!
splendid jewel and the outstanding piece tie resistance, who
was the Leader of whom Ahl ul-Jam ' are proud and whom the
first and the last will envy on the Day of Resurrection.

It has been authentically reported from him y. in Saheeh
Muslim that he said, “(On the Day of Resurrection) I will
occupy a position (so elevated) that all of creation will turn
to me, even lbrahcem.” <n And he praised his father, Ibrahcem
jflS highly in this context. This saying of his proves that he
(lbrahcem) is the best of creation after the Prophet >?, in the
Estimation of the Creator - both in the life of this world and in
the Hereafter.

Al-Bukhari narrated on the authority of ‘Abdullah Ibn
‘Abbas -ii that he said: The Messenger of Allah ii used to seek
Refuge with Allah for Al-I lasan and Al-Husain and say, “Your
forefather (i.e. lbrahcem) used to seek Refuge with Allah for
Isma'eel and Ishaq by reciting the following: 'O, Allah! I seek
Refuge with Your Perfect Words from every devil and from
poisonous pests and from every evil, harmful, envious eye.”’ |2)

Allah, Most High, says, . And (remember) when lbrahcem
said, “My Lord! Show me how You give life to the dead.” He
(Allah) said, “Do you not believe?” lie (lbrahcem) said, “Yes
(1 believe), but to be stronger in faith.” lie said, “Take four
birds, then cause them to incline toward you (then slaughter
them, cut them into pieces), and then put a portion of them

( 1 ) Narrated by Muslim (820).

(2) Narrated by Al-Bukhari (3371), Abu Davvood (4737) and At-Tirmidhi
(2060),

285

The Sion of Ibraheem

/ --

on every hill, and call them, they will come lo you in haste.
And know that Allah is Almighty, Most Wise." (Soorah Al-
Baqarah 2:260) Scholars of Tajseer said that there were reasons
for this question, which we have explained in the Tajseer and
we established them beyond doubt.

In short, we may say that Allah, the Almighty, the All-
Powerful, answered his question and ordered him to take
four birds - scholars differed as to the type of birds - but the
objective was attained at all events -- and He commanded him
lo slaughter them, remove their feathers, tear the birds to pieces
and mix the pieces together. Then he was ordered to place parts
of these mixed pieces on four hills. This he did and then he was
ordered to call them, by his Lord’s Permission. When he called
them, Allah caused the pieces to fly to each other and each
feather went to the body lo which it belonged, until the bodies
of the birds were joined together once more and he observed
the Ability of the One Who says, "Be!” and it is. They came
running to him. so that the matter should be even clearer to
him than if they had come to him flying. It was said that he was
ordered to take their heads in his hands and each bird came to
him to collect its head from Ibraheem and it became fixed
to its body as it had been, thus proving that none has the right
lo be worshipped except Allah. Ibraheem had known, with
a certainty that admitted of no doubt, the Ability of Allah, Most
High, to resurrect the dead, but he wanted to witness that for
himself and progress from certain knowledge to eye-witness
knowledge. So Allah agreed to his request and gratified his
ultimate wish.

Allah, Most High, says. \ O. People of the Scripture (Jews
and Christians)! Why do you dispute about Ibraheem. while
the Tawrah (Torah) and the Injeel (Gospel) were not revealed

286

The Storv of Ihraheem

^a T— — — * ■_ — . * s

till after him? Have you then no sense? Verily, you are those
who have disputed about that of which you have knowledge.
Why do you then dispute concerning that which you have
no knowledge? It is Allah Who knows, and you know not.
Ibrahcem was neither a Jew nor a Christian, but he was a true
Muslim Hanifan (Islamic Monotheism - to worship none but
Allah, Alone) and he was not of al-mushrikoon. Verily, among
the mankind who have the best claim to Ibrahecm are those
who followed him, and this Prophet (Muhammad ^) and those
who have believed (Muslims). And Allah is the Mali (Protector
and Helper) of the Believers. ) ( Soorah A/i 'Imran 3:65-68)
Allah, Most High, rebukes the People of the Scripture, the Jews
and Christians, regarding each group’s claim that Ihraheem >4®
was an adherent of their religion. He declares him innocent
of that and made clear how ignorant they were and how little
intelligence they possessed in His Words: < While the Tawrah
(Torah) and the Injeel (Gospel) were not revealed till after him?
Have you then no sense? ) ( Soorah Ali ‘Imran 3:65) So how
could he have followed your religion when what was legislated
for you was only legislated many long ages after him? This is
why He says, i Have you then no sense? - up to His Words:
{ Ihraheem was neither a Jew nor a Christian, but he was a true
Muslim Hanifan (Islamic Monotheism - to worship none but
Allah, Alone) and he was not of aTmushrikoan. ) (Soorah AH
‘ Imran 3:65-67)

So He made clear that Ibrahcem Sail: followed the true Religion
of Islamic Monotheism, which is to have sincere intention to
devote oneself to the worship of Allah, Alone, without partners
and to intentionally turn away from that which is false, in
favor of the truth, which contradicts Judaism, Christianity and
paganism. Allah. Most High, says, ( And who turns away from
the religion of Ibrahcem (i.e. Islamic Monotheism) except

287

The Sion’ of Ihraheem fe

/ W ,

him who befools himself? Truly, We chose him in this world
and verily, in the Hereafter he will be among the righteous.
When his Lord said to him, “Submit (i.e. be a Muslim)!" He
said, “I have submitted myself (as a Muslim) to the Lord of
the ‘ Alameen .” And tins (submission to Allah, Islam) was
enjoined by Ibraheem upon his sons and by Ya'qoob. (saying),
“O, my sons! Allah has chosen for you the (true) Religion,
(hen die not except in the faith of Islam (as Muslims - Islamic
Monotheism)." Or were you witnesses when death approached
Ya'qoob? When he said unto his sons, “What will you worship
after me?" They said, “We shall worship your Hah (God - i.e.
Allah), the Hah (God) of your fathers, Ibraheem, Isma'eel.
Ishaq, One Hah (God), and to Him we submit (in Islam).” That
was a nation who have passed away. They shall receive the
reward of what they earned and you of what you earn. And
you will not be asked of what they used to do. And they say,
“Be Jews or Christians, then you will be guided." Say (to
them, O, Muhammad), “Nay, (We follow) only the Religion of
Ibraheem, Hanifan (Islamic Monotheism, i.e. to worship none
but Allah, Alone), and he was not of al-mushrikoon (those who
worshipped others along with Allah.” Say (O, Muslims), “We
believe in Allah and that which has been sent down to us and
that which has been sent down to Ibraheem, Isma'eel, Ishaq,
Ya‘qoob, and to Al-Asbat (the twelve sons of Ya'qoob [Jacob]),
and that which has been given to Moosa (Moses) and ‘Eesa
(Jesus), and that which has been given to the Prophets from
their Lord. We make no distinction between any of them, and
to I lim we have submitted (in Islam).” So if they believe in the
like of that which you believe, then they are rightly guided,
but if they turn away, then they arc only in opposition. So
Allah will suffice you against them. And He is the AIM I earing,
the All-Knowing. (Our Sibghah [Religion] is) the Sibghah

288

The SitiiT of Ihraheem -fe

— w

(Religion) of Allah (Islam) and which Sibghah (Religion) can
be better than Allah’s? And we are His worshippers. ( Tafseer
Ibn Katheer ) Say (Muhammad to the Jews and Christians),
“Dispute you with us about Allah while He is our Lord and
your Lord? And we arc to be rewarded for our deeds and you
for your deeds. And we are sincere to Him in worship and
obedience (i.e. we worship Him Alone and none else, and we
obey His Orders).” Or say you that Ibraheem, Isma'eel, Ishaq,
Ya'qoob and AI-Asbat ( the twelve sons of Ya'qoob) were Jews
or Christians? Say, “Do you know better or does Allah (knows
better... that they all were Muslims)? And who is more unjust
than he who conceals the testimony (i.e. to believe in Prophet
Muhammad 1$ when he comes, written in their Hooks) he
has from Allah? And Allah is not unaware of what you do.”
) (Soorah Al-Baqarah 2:130-140) So Allah, the Almighty, the
All-Powerful declared His Khaleel innocent of their claim, that
he was a Jew or a Christian and made clear that he was only
a Htmeef - a Muslim and he was not one of the polytheists,
which is why He says, Verily, among mankind who have the
best claim to Ibraheem arc those who followed him ) ( Soorah
AH 'Imran 3:68) That is, those who followed his Religion and
obeyed him during his lifetime and those who held fast to his
Religion after them ( and this Prophet > ( Soorah Ali ‘Imran
3:68). That is, Muhammad because Allah legislated for him
the Haneef Religion, which He legislated for AT Khaleel and
He completed it for him, giving to him that which He had not
given to any Prophet or Messenger before him, as He, Most
High, says, { Say (o, Muhammad), “Truly, my Lord has guided
me to a Straight Path, a right religion, the religion of Ibraheem,
Hamfan (i.e. the true Islamic Monotheism - to believe in One
God [Allah i.e. to worship none but Allah, Alone]) and he was
not of al-mushrikoon." Say (O. Muhammad), “Verily, my salah

289

The Stor\' oflhraheem

/ -—L - a

(prayer), my sacrifice, my living and my dying arc for Allah,
the Lord of the 'Alameen. lie has no partner. And of this I have
been commanded and I am the first of the Muslims."' ) ( Soorah
Al-An 'am 6: 161-163)

He, Most High, says, ^ Verily, Ibraheem was an Ummah (a
leader having all the good righteous qualities), or a nation,
obedient to Allah, Hanifan (i.e. to worship none but Allah),
and he was not one of those who were al-mushrikoon. (He was)
thankful for His (Allah’s) Graces. He (Allah) chose him and
guided him to a Straight Path (Islamic Monotheism, neither
Judaism nor Christianity). And We gave him good in this world,
and in the Hereafter he shall be of the righteous. Then, We have
inspired you (O, Muhammad, saying), “Follow the Religion of
Ibraheem Hanifan (Islamic Monotheism - to worship none but
Allah) and he was not of the mushrikoon ) (Soorah An-Nahl
16:120-123).

A 1 -Bukhari narrated on the authority of ‘Abdullah I bn ‘Abbas
4b that when the Prophet ^ saw the pictures in the House (of
Allah), he would not enter it until he had ordered them to be
erased: and he saw (pictures of) Ibraheem *9 and Ism a ‘eel
850, holding divining arrows in their hands. He said, “May
Allah kill them! By Allah, they never cast lots with divining
arrows.”' 11 It was not narrated by Muslim and in one of Al-
Bukhari’s wordings, it was written that he said, “May Allah
kill them! They knew full well that our Shaikh (i.e. Ibraheem
$3) never cast lots with them .” l2)

As for His saying: ( an Ummah ), a role model, an Imam,
rightly-guided, a caller to goodness and one who should be
followed, { obedient to Allah . That is, submissive to Him in

( ] ) Narrated by Al-Bukhari (3352)*
(2) Narrated by Al-Bukhari (1601 )*

290

The Story of I hraheem

- ... 4

all his affairs and all his doings. \ Hanifan ’ means sincerely
devoted, while being informed. And he was not one of those
who were al-mnshrikoon. (He was) thankful for His (Allah’s)
Graces ) (Soorah An-Nahl 16:120,121). That is, he expressed
his gratitude to Allah with all of his bodily organs, including
his heart, his longue and the actions of his limbs, i He (Allah)
chose him . That is, Allah chose him for Himself, selected him
to be a Messenger and took him as His Khaleel. He combined for
him the goodness of the life of this world and of the Hereafter.
And I le, Most High, says, And who can be better in religion
than one who submits his face (himself) to Allah (i.e. follows
Allah’s Religion of Islamic Monotheism); and he is a Shthsin
(one who does good). And follows the Religion of Ibrahecm
Hanifan. And Allah did take Ibrahecm (Ibrahecm) as a Khaleel
(an intimate friend) ) (Soorah An-Nisa ’ 4:125). Allah, Most
High, encourages us to obey Ibrahecm because he was
upon the correct Religion and the Straight Path and he fulfilled
all that was enjoined upon him by his Lord and He, Most High
praised him in His Words: ( And of Ibrahecm who fulfilled (or
conveyed) all that (what Allah ordered him to do or convey) )
(Soorah An-Najm 53:37). This is why Allah look him as His
Khaleel. And khullah (from which the word khaleel is derived)
means great love, as someone said,

You have permeated (takhallalta) my soul.

And this is why the khaleel is called khaleel.

Likewise, the Seal of the Prophets and the Master of the
Messengers, Muhammad ‘M, also attained this high rank,
as confirmed in the Saheehain and in other collections, in
the hadeeth of J undub Al-Bajali, ‘Abdullah lbn ‘Amr and
‘Abdullah lbn Mas‘ood, who reported from the Messenger of

291

The Story of Sbraheem •&*

y —

Allah & that he said, “O, people! Verily, Allah has taken me as
a Khaleel, just as Me took Ibrahcem as a Khaleel" (,) And he
also said in the last sermon that he gave; “0, people! If I were
to take a Khaleel from among the people of the Earth, I would
have taken Abu Bakr as a Khaleel . but (1,) your Companion,
am Allah’s Khaleel (:i They both narrated it from the hadeeth
of Abu Sa‘ccd Al-Khudri

Al-Hakim narrated in his Mttsladrak, on the authority of
Qaladah, who reported on the authority of Tkrimah, who in
turn reported on the authority of ‘Abdullah Ibn ‘Abbas 4< that
he said, “Do you reject that Al-Khullah should have been for
Ibraheem 84SI, that Al-Kalam (Allah’s Speech) should have
been for Moosa and the vision for Muhammad M?" 01 2 3 4

Allah mentioned him in many places in the Qur’an, praising
him and lauding him; it was said that he was mentioned in thirty-
five places, including fifteen mentions in Soorah Al-Bai/arah
alone. He is one the five Ulul-'Aztn , <4) whose names have been
specified from among the Prophets in two Verses in Soorah
Ai-Ahzab and Soorah Ash-Shoonr, and they are the Words
of Allah, Most High: And (remember) when We took from
the Prophets their covenant, anil from you (O, Muhammad),
and from Nooh. Ibraheem. Moosa and ‘Eesa, son of Maryam
(Mary). We took from them a strong covenant t {Soorah Al-
Ahzab 33:7) and His Words: I le (Allah) has ordained for you
the same Religion (Islam) which He ordained for Nooh. and

( 1 ) Narrated by Muslim (532. no. 2383), At-Tinnidiii (3655), Ibn Majah (93)
and Ahmad (41 10).

(2) Narrated by Al-Bukhari (3654) and Muslim (2382).

(3) This is an authentic hadeeth, narrated by Al-Hakim in Al-Mustadrak
(1/133).

(4) Ulul-'Azm: The Five Greatest Prophets: Nooh, Ibraheem. Moosa, *Eesa
and Muhammad (peace be upon them all).

292

The Story of Ihraheem -fei

that which Wc have inspired in you (O, Muhammad), and that
which We ordained lor Ihraheem. Moosa and ‘Eesa saying you
should establish the Religion (i.e. to do what it orders you to
do practically) and make no divisions in it (the Religion) (i.e.
various religious sects). (Soorah Ash-Shoora 42:13) He is
also the noblest of Utul-'Azm after Muhammad E and it is he
whom he met in the seventh heaven, resting his hack against
Al-Baitul-Ma'moor, which is entered by seventy thousand
angels ever)' day, after which they never return to it again.

It is reported on the authority of Abu 1 lurairah 4 that he said:
Someone said, “O, Messenger of Allah! Who is the noblest of
people?” He said, “The most pious and God-fearing of you.”

1 1c (the questioner) said, “It is not about this that vve ask you.”
He said. “Then it is Yoosuf. the Prophet of Allah, and the son
of a Prophet of Allah, the son of a Prophet of Allah, the son of
Allah’s Khaleel." They said, “It is not about this that wc ask
you.” He said. “Then you are asking about the descent of the
Arabs. Those who were the best in the pre-lslamic period of
ignorance will be the best in Islam provided they comprehend
the religious knowledge.” 1 11

Al-Bukhari narrated on the authority of ‘Abdullah Ibn ‘Umar
* 4 -; that the Prophet E said. “The honorable, the son of the
honorable, the son the honorable, the son of is Yoosuf, the son
of Ya‘qoob. the son of Ishaq, the son of Ihraheem.” 121

Allah, Most High, says. And of Ihraheem who fulfilled (or
conveyed) all that (what Allah ordered him to tlo or convey).)
(Soorah An-Najm 53:37) They scholars said that he fulfilled
all that lie was commanded to do and practiced all elements
and branches of faith and he did not allow the pursuit of

( 1 ) Narrated by A 1- Bukhari (3353).

(2) Narrated by Al-Bukhari (3390).

293

The Story of Ihrahecm *£

/■ — " A ■»

highly important matters to cause them to neglect minor
matters, and undertaking great obligations did not cause him
to forget small ones.

‘Abdur-Razzaq reported on the authority of 'Abdullah Ibn
‘Abbas 4; that he said regarding the Words of Allah, Most High:
<’ And (remember) when the Lori! oflbraheem (i.e. Allah) tried
him with (certain) Commands, which he fulfilled.) (Soorah Al-
Baqarah 2:124), "Allah tried him with (acts of) purification:
five (acts) in the head and five in the body. As for those in the
head, they were: trimming the moustache, rinsing the mouth,
the siwak, <n sniffing water into the nose and parting the hair:
and in the body they were: clipping the nails, shaving the pubic
region, circumcision, plucking the armpit hair and washing
away the traces of feces and urine with water.” Ibn Abi Hatim
narrated it. (2t

1 say: And in the Saheehain it is reported on the authority of
Abu 1 1 ura i rah that lie said, “Five practices are characteristics
of the jit rah\ circumcision, shaving the pubic region, clipping
the nails, cutting the moustache short and plucking the hair
from the armpits .” l3)

His Palace in Paradise

Al-Hafiz Abu Bakr Al-Bazzar said: It was reported on the
authority of Abu 1 1 ura i rah 4 that he said: The Messenger
of Allah 2* said, “Verily, in Paradise there is a palace,” The

( 1 ) Siwak: A natural toothbrush made from the root of the arak tree.

(2) Narrated by Ibn Abi Haiim in the Tafseer ( 1 359),

(3) Narrated by Al-Bukhari (5889) and Muslim (257).

294

The Sion’ of Ibraheem <>-

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narrator said, “I think that lie said it is made from pearl.” He
said: “In it there is no crack in it and no weakness. Allah has
prepared it for His Khaleel, Ibraheem '■&, to enjoy.” Al-Bazzar
said, “And Ahmad Ibn Jameel Al-Marwazi told us that An-
Nadr Ibn Shumail told him that Hamad Ibn Salamah said that
he reported it on the authority of Simak, who reported it on
the authority of ‘Ikrimah, who reported it on the authority of
Abu Hurairah And he said, “We are unaware of anyone
narrating this hadeeth on the authority of Hamad Ibn Salamah
except Yazced Ibn Haroon, An-Nadr Ibn Shumail and others
and he narrated it in a mawqoof form. I say that were it not
for this defect, it would be in accordance with the conditions
required of an authentic hadeeth. But the compilers of the
Saheeh did not narrate it.

The Description of Ibraheem $£&

Imam Ahmad narrated on the authority of Jabir Ibn 'Abdullah
4* from the Messenger of Allah that he said, “The Prophets
were shown to me and I saw that Moosa was a man like the
men of the tribe of Shanoo'ah. 1 saw ‘Eesa, the son of Maryam,
and observed that the person he most closely resembled was
‘Urwah Ibn Mas'ood. 1 saw Ibraheem and 1 observed that the
person he most closely resembled was your Companion (i.e.
the Prophet himself)- I saw Gabriel and I observed that
the person he most closely resembled was Dihyah.” (lt Imam
Ahmad was alone in narrating it from this source and with this
wording.

( ! ) This is an authentic hadeeth narrated by Imam Ahmad (141 79).

295

The Story of Ibraheem

, =* =* 30 ^

Imam Ahmad also narrated on the authority of ‘Abdullah Ibn
‘Abbas that he said: The Messenger of Allah $ said, “I saw
‘Eesa, the son of Maryam, Moosa and Ibraheem. As for ‘Eesa,
he had a reddish complexion and curly hair and a broad chest.
As for Moosa, he was a large man.” They asked him, “And
(what about) Ibraheem?” lie said, “Look at your Companion
(meaning himself).” (!)

AI-Bukhari narrated that Mujahid said that when the people
mentioned the Dajjal before Ibn ‘Abbas and said that he would
have the word Kafir, (i.e. disbeliever) or the letters kaf,fa\
rci' (the root of the Arabic verb to disbelieve) written on his
forehead, he said, “I heard Ibn ‘Abbas saying, ‘I did not hear
this, but the Prophet said, If you want to see Ibraheem, then
look at your Companion (i.e. the Prophet himself) but Moosa
was a curly-haired, brown man (who used to ride) a red camel,
the reins of which were made of date-palm fibers. It is as if I
were now looking down a valley.” * (2)

Mention of Ibraheem Al-KhaleeVs Death And
What is Said Regarding His Age

Ibn ‘Asakir narrated numerous reports on the authority of
more than one of the Salaf, regarding the traditions of the People
of the Scripture describing how the Angel of Death came to
Ibraheem and Allah knows best about their authenticity.
It was said that he died suddenly and that Dawood and
Sulaiman also died suddenly, but what has been said by
the People of the Scripture and others contradicts this. They

(1 } This is an authentic hacieeih narrated by Imam Ahmad (2692).

(2) Narrated by Al-Bukhari (3355).

296

The Sion' of Ibraheem -fci

— - ,

said thal Ibraheem became ill and died when he was aged
a hundred and seventy-five years. It was also said that lie was
aged ninety years at the time of his death and that he was buried
in the cavern which was in the Hittite region of Hebron, near
to his wife, Sarah, who was buried in the field of ‘Afroon Al-
Haith. 1 1 is sons, lsma'cel &£? and Isaac *&S, undertook the task
of burying him. There is also a report that provides evidence
that he lived for two hundred years, according to Ibn Al-Kalbi.

Abu Halim Ibn Hibban reported in his Saheeh on the authority
of Abu Hurairah4 that he said, “Ibraheem circumcised himself
with a qaddoom (ad/) when he was hundred and twenty years
old - and he lived for eighty years after that.” (1) 2

Then Ibn Hibban said, “Mention of the refutation of the claim
of those who asserted that this tradition is not marfoo \ We
were informed by Muhammad Ibn ‘Abdullah Ibn Al-Junaid
that he said: We were told Qutaibah Ibn Sa'eed that he said:
We were told by Al-Laith, who reported on the authority of Ibn
‘Ajlan, who in turn reported on the authority of his father, who
reported on the authority of Abu Hurairah from the Prophet
that he said, “Ibraheem circumcised himself when he was
hundred and twenty years old and he lived for eighty years
after that; and he circumcised himself with a qaddoom (adz).” <2)

I say: That which is in the Saheeh states that he circumcised
himself when he had reached the age of eighty years, and in
another narration, hen he was eighty years old. Ami there is
no contradiction in them regarding how long he lived afterward

( 1 ) This is an authentic hadeeth narrated by I bn Hibban in his Saheeh { 1 4/84,
No. 6204).

(2) Its chain of narrators is authentic, according to the conditions for accep-
tance stipulated by Muslim. It was narrated by Ibn Hibban in bis Saheeh
( 1 4/86, No. 6250),

297

The Story of Ibraheem

s

- and A llali knows better.

Mention of the Sons of Ibraheem, Al-Khaleel,
(May the Choicest Prayers and Blessings of
Allah Be Upon Them)

The first son bom to him was Isma‘eel who was born
of Hajar, the Egyptian Copt. Then Ishaq >$£& was born to him
from Sarah, who was the daughter of his paternal uncle. Then
after her, lie married the Qantoora the daughter of Yaqtuna
Al-Kan‘aniyah. She bore him six children: Zamran, Yashan,
Madyan, Ishbak, and Shuah. The sixth was not named. After
her. he married I lajoon, the daughter of Ameen. who bore him
five children: Kaisan. Sooraj. Umaim, Lootan and Nafis. This
is how Abul-Qasim As-Suhaili reported it in his book 4 Ai-
Ta ‘reef Wal-1 4 lam'.

That Occurred During the Lifetime nf Ihraheem *3, Al-
Khaleel is the Story of the People of Lot>fe3 and the General
Punishment That Befell Them

Loot had parted company with his uncle, Al-Khaleel
by his command and his permission and settled in the city of
Sadoom (Sodom), in die land of Ghawr Zughur. It was the main
city in the area and it contained land, workshops and villages
which were attached to it. Its people included some of the most
sinful and disbelieving people, harboring evil thoughts and
wicked ideas. They practiced highway robbery and had illicit
sex in their meeting places. There was no sin left that they did
not indulge in. They committed sins which no man before them
had committed, including: men having sexual relations with
other men; abandoning the women whom Allah had created
for His righteous slaves. Loot called upon them to worship
Allah, Most High, Alone, without ascribing partners to Him
and forbade them from indulging in these unlawful deeds
and vile, shameless acts. But they persisted in their error and

299

Among the Great Events

*- - - — * —

transgression and continued in their debauchery and disbelief
and so Allah ordained a punishment for them which could not
be rescinded, the like of which they had never imagined or
expected. He made them an example to all of mankind and a
warning to all men of intelligence. This is why Allah, Most
High, mentioned their story in a number of places in His Book,
such as His Words in Soorah A l- A ‘raf. (And (remember) Loot,
when he said to his people, "Do you commit the worst sin such
as none preceding you has committed in the A l an teen' 1 . Verily,
you practice your lusts on men instead of women. Nay, but
you are a people transgressing beyond bounds (by committing
great sins).” And the answer of his people was only that they
said, "Drive them out of your town, these are indeed men
who want to be pure (from sins)!” Then We saved him and
It is family, except his wife; she was of those who remained
behind (in the punishment). And We rained down on them a
rain (of stones). Then see what was the end of (he nwjrimoon
(criminals, polytheists, sinners, etc.) ) (Soorah Al-A Va/'7:80-
84)

He, Most High, says in Soorah Hood , ( And verily, there
came Our Messengers to Ibraheem with glad tidings. They
said. Salam (greetings or peace)!” He answered, " Saturn
(greetings or peace)!” And he hastened to entertain them with
a roasted calf. But when he saw their hands went not toward
it (the meal), he felt some mistrust of them, and conceived a
fear of them. They said, “Fear not, we have been sent against
the people of Loot.” And his wife was standing (there) and she
laughed (either, because the Messengers did not eat their food
or for being glad for the destruction of (he people of Loot. But
We gave her glad tidings of Ishaq and after him, of Ya'qoob.
She said (in astonishment), "woe unto me! Shall I bear a child
while I am an old woman, and here is my husband, an old man?

300

A mam; the Great Events

—A s

Verily! This is a strange tiling!" They said. “Do you wonder at
the Decree of Allah? The Mercy of Allah and I lis Blessings he
on you, O, family (of Ibraheem). Surely, Me (Allah) is Most
Praiseworthy, Most Glorious.” Then when the fear had gone
away from (the mind of) Ibraheem and the glad tidings had
reached him. he began to plead with Us (Our Messengers)
for the people of Loot. Verily, Ibraheem was, without doubt,
forbearing, used to invoke Allah with humility, and was
repentant (to Allah all the time, again and again). "O. Ibraheem!
Forsake this. Indeed, the Commandment of your Lord has gone
forth. Verily, there will come a torment for them which cannot
be turned back.” And when Our Messengers came to Loot, he
was grieved on their account and felt himself straitened for
them (lest the townpeople should approach them to commit
sodomy with them), fie said, "This is a distressful day.” And
his people came rushing toward him, and since aforetime they
used to commit crimes (sodomy, etc.), he said, "O. my people!
Here are my daughters (i.e. the daughters of my nation), they
are purer for you (if you marry them lawfully). So fear Allah
and degrade me not as regards my guests! Is there not among
you a single right-minded man?” They said. “Surely you know
that we have neither any desire nor are we in need of your
daughters, and indeed you know well what we want!” 1 le
said, “Would that i had strength (men) to overpower you, or
that I could betake myself to some powerful support (to resist
you).” They (the Messengers) said, “O. Loot! Verily, we arc
the Messengers from your Lord! They shall not reach you! So
travel with your family in a part of the night and let not any
of you look back, but your wife (will remain behind), verily,
the punishment which will afflict them will afflict her. Indeed,
morning is their appointed time. Is not die morning near?”
So when Our Commandment came. We turned (the towns of

Among the Great Events

301

Sodom in Palestine) upside down, and rained on them stones of
baked clay, piled up: marked from your Lord, and they are not
ever far from the zaHmoon. (Son rah Hood 11:69-83)

He, Most High, says in Soorah An- Nam l, Anti (remember)
Loot! When he said to his people, "Do you commit al-fahishah
(evil, great sin, every kind of unlawful sexual intercourse,
sodomy, etc.) while you sec (one another doing evil without any
screen, etc.)? Do you approach men in your lusts rather than
women? Nay. but you arc a people who behave senselessly.”
There was no other answer given by his people except that
they said, "Drive out the family of Loot from your city. Verily,
these are men who want to be clean and pure!” So We saved
him and his family, except his wife. We destined her to be of
those who remained behind. And We rained down on them a
rain (of stones), So evil was the rain of those who were warned.
(Soorah An-Naml 27:54-58)

He, Most High, says in Soorah Adh-Dhariyat , after relating
the story of the guests of Ibraheem and how they gave him
the glad tidings of a son, ( Ibraheem) said, "Then for what
purpose have you come, o. Messengers?” They said, "We have
been sent to a people who are mujnmaon (polytheists, sinners,
criminals, disbelievers in Allah), to send down upon them
stones of baked clay, marked by your Lord for the nntsrifoon
(polytheists, criminals, sinners those who trespass Allah’s set
limits in evil-doing by committing great sins).” So We brought
out from therein the Believers. But We found not there any
household of the Muslims except one (i.e. Loot and his two
daughters). And We have left there a sign (i.e. the place of the
Dead Sea, well-known in Palestine) for those who fear the
pain I'ul torment. (Soorah Adh-Dhariyat 51:31-37)

In Soorah Al-Qantar, He says. The people of Loot belied

302

A mom; the Green Events

.... _ - i

the warnings. Verily, We sent against them a violent storm of
stones (which destroyed them all), except the family of Loot,
whom We saved in the last hour of the night, as a Favor from
Us, thus do We reward him who gives thanks (by obeying Us).
And he (Loot) indeed had warned them of Our Grasp, but they
did doubt the warnings! And they indeed sought to shame his
guests (by asking them to commit sodomy with them). So
We blinded their eyes, “Then taste you My Torment and My
Warnings." And verily, an abiding torment seized them early
in the morning. “Then taste you My Punishment and My
Warnings.” And indeed, We have made the Qur’an easy to
understand and remember, then is there any that will remember
(or receive admonition)? ) { Soot ah Al-Qamcir 54:33-40)

When Loot HtM called upon his people to worship Allah,
Alone, without ascribing partners to Him and forbade them
from committing the sins which Allah has described, they did
not respond positively to his call, and not a single man from
among them believed in him. Nor did they give up the sins
that they had been forbidden from committing; instead, they
continued as they had been, refusing to desist from their error
and transgression and attempting to expel their Messenger
from their midst. Their response to his address to them proved
that they were a people without sense: There was no other
answer given by his people except that they said, “Drive out the
family of Loot from your city. Verily, these arc men who want
to he ciean and pure!” (Son rah An-NamI 27:56) Thus they
deemed the most commendable behavior to be blameworthy
and requiring expulsion. Nothing compelled them to say this
except their obduracy and stubbornness. Allah kept him and all
of his family pure, except for his wife and He evacuated them
from the city with the best evacuation and He left the rest of
them to remain there. But after He had afflicted them with a

303

Among the Great Events

s . _ .

stinking, fetid body of water, which had waves, but in reality, it
was a blazing fire upon them and a burning heat and its water
was salty and bitter. This was the repayment for the enormity
and abomination which they had committed, which no people
in this world had committed before them. This is why they were
made an example and a warning to the people of the world.
In addition to this, they used to practice highway robbery and
betray their friends and they would utter and commit all sorts
of evil words and deeds in their meeting places, to such an
extent that it was said that they used to break wind in front of
their companions in the meeting place and they would feel no
shame or embarrassment toward them. It was also said that they
used to commit the most shameful deeds in their gatherings
and would not disdain to do so, nor did they pay heed to any
warnings or advice given to them by those who possessed good
sense. In their places and others, they were like animals, or
even more astray. They refused to desist from what they were
doing and they had no regrets for what they had done in the
past. Nor did they show any desire to change in the future. So
Allah seized them with a calamitous seizure. Among the things
that they said to Loot was, I “Bring Allah’s Punishment
upon us if you arc one of the truthful.” > (So o rah AH ‘Ankaboot
29:29) So they requested of him the infliction of the painful
punishment of which he had warned them. At that point, their
noble Prophet $<3 invoked Allah against them and asked the
Lord of the Worlds and the Ilah (God) of the Messengers that
He help him against the depraved people. So Allah was Jealous
for his jealousness and Angry for his anger and He answered
his supplication and sent Ills noble Messengers, His Mighty
angels and they visited Al-Khaleel, Ibraheem and gave
him the glad tidings of the birth of an intelligent son and they
also informed him of the purpose for which they had come:

304

A maini the Great Events

^ ^

((Ibraheem) said, “Then for what purpose you have come,
0, Messengers?” They said, “We have been sent to a people
who are mujrimoon to send down upon them stones of baked
clay, marked by your Lord for the musrifoon ) {Soar ah Adh-
Dhariyat 51:31-34)

He, Most High, says, ( Then, when the fear had gone away
from (the mind of) Ibraheem and the glad tidings had reached
him, he began to plead with Us (Our Messengers) for the people
of Loot ) (Soorah Hood 1 1 :74). This was because he hoped
that they would repent to Allah, submit to Him and desist from
their sinful ways.

This is why Allah, Most High, says, < Verily, Ibraheem was.
without doubt, forbearing, used to invoke Allah with humility,
and was repentant (to Allah all the time, again anil again). “0,
Ibraheem! Forsake this. Indeed, the Commandment of your
Lord has gone forth. Verily, there will come a punishment for
them which cannot be turned back.” ) ( Soorah Hood 1 1 :75,76)
That is, desist from this and speak of something else, because
their fate has been decided and their punishment, destruction
and annihilation arc inevitable. “Indeed, the Commandment
of your Lord has gone forth.” . That is. He Whose Command
cannot be rescinded, Whose Punishment cannot be turned back
and Whose Judgement cannot be questioned, has given His
Command: “Verily, there will come a punishment for them

which cannot be turned back.” {Soorah Hood 1 1 :76)

The scholars of tafseer said that when the angels, i.e. Gabriel,
Meeka’eel and Israfeel, departed from Ibraheem’s presence,
they continued until they reached the land of Sadoom (Sodom),
where they assumed the form of handsome men, as a lest from
Allah, Most High, for the people of Loot y® and in order to
establish the evidence against them. They sought hospitality

305

Among the Given Events

,

with Loot >&SI and this was just before sunset. Loot feared
that if he did not offer them hospitality, some other person
from among his people would do so and he believed them
to be human beings. He was grieved on their account and
felt himself straitened for them (lest the townspeople should
approach them to commit sodomy with them). He said, “This is
a distressful day.” ( Soorah Hood 1 1 :77) ‘Abdullah Ibn ‘Abbas
4*, Mujahid, Qatadah and Muhammad Ibn Ishaq said that it
means a day of severe trial and tribulation. This was because he
knew that he might not be able to defend them when night fell
from what had befallen others at his peoples’ hands. They had
ordered him not to grant hospitality to anyone, but considered
that it was unavoidable.

Qatadah stated that they arrived while he was working on the
land and they sought hospitality from him. He was embarrassed
before them and tried to persuade them to leave this town and
seek shelter in another. He said to them, “O, people! 1 know
not of any people on the face of the earth wickeder than the
people of this city.” Then he walked a little way, and then he
repeated these words four times. He (Qatadah) said that they
(the angels) had been commanded (by Allah) not to destroy
them until their Prophet had borne witness to that effect.

As-Suddi said: The angels departed from Ibraheem’s presence
and headed for the people of Loot and they arrived there
in the middle of the day. When they reached the River Sodom,
they met the daughter of Loot , who was drawing water for
her family. He had two daughters, the elder of whom was named
Areetha, while the younger was named Daghootha. They said
to her, “O, young girl! Do you know of any place where we can
find accommodation?” She said, “Remain here! Do not enter
(the city) until 1 come to you.” She feared that some ill might

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Sfc-L i

befall them at the hands of her people and so she went to her
father and said to him, "0, my father! Some young men are
asking for you at the gates of the city; 1 have never seen more
handsome faces of any men than theirs. Let not your people
take them and dishonor them.” His people had forbidden him
from giving hospitality to any man. but he took them in secret
and no one knew of their presence except his family. But his
wife went out and informed his people of them, saying. “In
Loot's house there are men, the like of whose beautiful faces
I have never seen.” Then his people came hastening angrily
to him. Allah says, and since aforetime they used to commit
crimes (sodomy, etc.) ) {Soar ah Hood 1 1 :78) That is. this was
in addition to the many major sins they had committed. ; O.
my people! Here are my daughters (i.e. the daughters of my
nation), they are purer for you (if you marry them lawfully) )
(Soorah Hood 1 1:78) He forbade them from committing such
indecent acts and bore witness that there was not a single right-
minded and intelligent man among them, nor any good person;
on the contrary, he averred that all of them were foolish,
terribly debauched, arrogant disbelievers. This was just what
the angels wanted to hear from him before they asked him
about it. His people - may Allah’s Curse be upon them - said,
in answer to what their Prophet >££ had ordered them to do,
“They said: Surely you know that we have neither any desire
nor are we in need of your daughters, and indeed you know-
well what we want!” ) (Soorah Hood 11:79) They said - may
Allah's Curse be on them “O, Loot! You know that we have
no desire for women and verity, you know full well what we
desire (i.e. men).” They addressed these wicked words to their
noble Messenger and they did not fear the infliction of Allah's
painful punishment. This is why Loot said. “Would that
1 had strength (men) to overpower you. or that 1 could betake

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< '

myself to some powerful support (to resist you).” * ( Soorah
Hood 1 1:80) He wished that he had the strength to overcome
them or the ability to resist them and kin to help him against
them, in order to inflict on them the punishment they deserved
for these words they had spoken. It is reported on the authority
of Abu Hurairah 4* in a marfoo' form that he said, “We are
more liable to be in doubt than Ibrahecm when he said, {
“My Lord! Show me how You give life to the dead.” . He (i.e.
Allah) said. “Don’t you believe then?” He (i.e. lbraheem) said.
"Yes, but (I ask) in order to be stronger in faith.” ( Soorah
Al-Baqarah 2:260) May Allah send His Mercy on Loot! He
wished to have a powerful support. If 1 were to stay in prison
for such a long time, as Yoosuf did, 1 would have accepted the
offer (of freedom without insisting on having my guiltlessness
declared).” It is reported on the authority of Abu Hurairah -4*
that he said. “May Allah have mercy on Lot; he wished that he
could betake himsel f to some powerful support (to resist them).
(Meaning Allah, the Almighty, the All-Powerful). Allah did not
send a Prophet after him except that he was from the wealthy
among his people.” 11 f

Allah, Most High, says, ( And the inhabitants of the city
came rejoicing (at the news of the young men’s arrival). (Loot)
said, “Verily! These are my guests, so shame me not. And
fear Allah and disgrace me not.” They (the people of the city)
said, "Did wc not forbid you to entertain (or protect) any of the
‘Alameen (people, foreigners, strangers, etc. from us)?” (Loot)
said, “These ( the girls of the nation) arc my daughters (to marry'
lawfully), if you must act (so).” (Soorah Al-Hijr 15:67-71)

He ordered them to have sexual relations with their women
lawfully and warned them against continuing on the path they

( 1 ) This js an a u i he n t ie hm teeth n a rra ted by I m am A h m ad (2/3 32 , No . H 76 1 ) .

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were following and the sins they were committing. But they
did not cease and disregarded his words. Instead, the more he
forbade them, the more strenuous became their efforts to reacli
the guests and the more excited they became. But they did not
know the fate that had been decreed for them and to which they
were heading. This is why Allah, Most High, says, swearing
by the life of His Prophet, Muhammad Venly, by your life (O.
Muhammad), in their wild intoxication, they were wandering
blindly {Soorah Al-Hijr 15:72) He, Most High, says, And
he (Loot) indeed had warned them of Our Grasp, but they did
doubt the warnings! And they indeed sought to shame his guests
(by asking to commit sodomy with them). So We blinded their
eyes, “Then taste you My Torment and My Warnings” And
verily, an abiding punishment seized them early in the morning

{Soorah Al-Qamar 54:36-38)

Scholars of tafseer and others have said that the Prophet of
Allah, Loot -fci, tried to prevent his people from entering and
resisted them; the door was locked and they were trying to
open it and enter through it. Loot f&Et warned them to desist and
forbade them from behind the door, while they tried to force
entry from outside. When the situation became straitened for
him, he said, “Would that I had strength (men) to overpower
you. or that I could betake myself to some powerful support (to
resist you )." {Soorah Hood 1 1 :80) That is, I would inflict the
punishment on you. The angels said, “O. Loot! Verily, we are
the Messengers from your Lord! They shall not reach you!”
{Soorah Hood 1 1:81)

The scholars) said that Gabriel ^ attacked them and
struck their faces with the edge of his wing and their sight
was removed. Indeed, it was even said that their eyes were
completely effaced, leaving no trace. They returned to their

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homes, feeling the walls and threatening the Messenger of Allah
and saying, “In the morning, we will deal with him.” Allah,
Most High, says, Anti they indeed sought to shame his guests
(by asking to commit sodomy with them). So We blinded their
eyes, “Then taste you My Punishment and My Warnings." And
verily, an abiding punishment seized them early in the morning.

(Soorah Al-Qamar 54:37,38) This was after the angels had
approached Loot & and commanded him to travel in the latter
part of the night with his family and they commanded them
that none should look back, i.e. when they heard the sound of
the punishment being inflicted on Loot’s people. As for His
Words: except your wife (Soorah Hood 11:81) if the word
for “wife” is read in Arabic as imra ' atak , then it is possible that
the meaning is that his wife was excepted from the command:

“So travel with your family in a part of the night." (Soorah
Hood 11:81), as if it was being said, “except your wife, do not
make the journey by night with her.” it is also possible that it
is from His Words: and let not any of you look back, except
your wile { Soorah Hood 11:81) That is, she will certainly
look back and that which will afflict them will afflict her also.
This interpretation is strengthened by the recitation of the word
“wife” in Arabic as imra 'atak. However, the former is more
apparent in meaning. And Allah knows better.

As for His Words: and We rained on them stones of baked
clay, piled up (Soorah Hood 1 1:82) The word sijjeel is an
Arabicised Persian word and it means forceful, hard and
strong. Piled up that is, falling one upon another upon them
from the sky. Marked that is, the stones were marked and
sealed, all of them having the names of their victims written
on them, as He, Most High, says. Marked by your Lord
for the musrifoon (polytheists, criminals, sinners those who
trespass Allah’s set limits in evil-doings by committing great

3ii)

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— — s

sins) ) (Soorah Adh-Dhariyat 51:34) and as He, Most High,
says, { And We rained on them a rain (of punishment). And
how evil was the rain of those who had been warned ) (Soorah
Ash-Shu ‘ara ’26:173) And He, Most High, says, <’ And He
destroyed the overthrown cities (of Sodom to which Prophet
Loot was sent). So there covered them that which did cover
) (Soorah An-Najm 53:53,54) That is, he inverted them and
dropped them face down and then covered them with a deluge
of stones from sijjeel , which followed one upon another, each
one of them marked with the name of the person among those
present in the city upon whom it would fall and also upon those
who were absent on journeys, those in distant lands and those
who were isolated from it. It was said that the wife of Loot >&£
remained with her people and it was also said that she set out
with her husband and her two daughters, but when she heard
the shout and the falling of the city, she turned round toward
her people, disobeying the Command of her Lord and said,
“O. my people!” Then a rock fell on her and crushed her and
she joined her people, since she followed their religion and
she spied for them on the guests who stayed with Loot (£9.
Allah, Most High, says, ( Allah sets forth an example for those
who disbelieve, the wife of Nooh and the wife of Loot. They
were under two of our righteous slaves, but they both betrayed
(their husbands) so they (Nooh and Loot) benefited them (their
respective wives) not. against Allah, and it was said, “Enter
the l'ire along with those who enter!” ) (Soorah At-Tahreem
66: 1 0). That is, betray them by not following their Religion; it
docs not mean that they used to commit adultery - Allah forbid
that! Never! For Allah would not ordain for His Prophet that
his wife should commit adultery, as ‘Abdullah Ibn ‘Abbas 4*
and other Imams among earlier and the later scholars said. “No

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wife of a Prophet ever committed adultery.” <2> And whoever
claimed otherwise has committed a grave error.

Allah made the location of this city into a putrid sea, whose
water provides no bench t and neither do the lands surrounding
it, due to their ruin, their badness and poor quality. Thus they
became a lesson, a warning and a sign of Allah's Omnipotence,
His Greatness and His Power in inflicting retribution on those
who disobey His Command, belie His Messengers and follow
their own lusts. These verses are also a proof of His Mercy
towards His believing slaves, in that He saved them from being
among those who were destroyed and He brought them out
from darkness into light, as He, Most High, says, Verily, in
this is an Ayah (proof or sign), yet most of them (polytheists,
pagans, etc., who do not believe in the Resurrection) are not
believers. And verily, your Lord! He is truly the Almighty, the
Most Merciful ) (Sou rah Ash- Shu ‘ara ’26:8,9)

And He, Most High, says, { So As-Saihah (punishment -
awful cry, etc.) overtook them at the time of sunrise; and We
turned them (the towns of Sodom in Palestine) upside down
and rained down on them stones of baked clay. Surely! In this
are signs, for those who see (or understand or learn the lessons
from the Signs of A Halt). And verily, they (the cities) were right
on the highroad (from Makkah to Syria i.c. the place where
the Dead Sea is now). Surely! Therein is indeed a sign for
the Believers > (Soorah Al-Hijr 15:73-77) That is, those who
look with a keen and intuitive eye at them, can see how Allah
changed that land and its people and how He destroyed it and
flooded it, after it had been populated and made prosperous, as

(2) Narrated by Ibn ‘Asakirf 14/636). on the authority ofAshrns A l-Khurasani,
in a marfoo ‘ form, though in Ail-Durr ul-Manthoor (6/245), As-Suyooti
ascribed it to Ibn Al-Mundhir and said that it is mawqoof, being a saying
of 'Abdullah tbn ‘Abbas 4*.

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narrated hy At-Tirmidlii and others in a marfoo ' form: “Fear
the keen eye of the Believer, for verily, it looks with the Light
of Allah." Then he recited, “( hi this are signs, for those who
see (or understand or learn the lessons from the Signs of Allah)
> {Soorah Al-Hijr 15:75)." 131

As for His Saying: { And verily, they (the cities) were right
on the highroad (from Makkah to Syria i.e. the place where
the Dead Sea is now) (Soorah Al-Hijr 15:76) it means they
were on a road that is broad and well travelled and it is so until
now, as He, Most High, says, ( Verily, you pass by them in the
morning and at night; will you not then reflect'? ) (Soorah As-
Safj'at 37: 137,138)

Allah, Most High, says. So We brought out from therein
the Believers. But We found not there an) household of the
Muslims except one (i.e. Loot and his two daughters). And
We have left there a sign (i.e. the place of the Dead Sea. well-
known in Palestine) for those who fear the painful punishment )
(Soorah Adh-Dhariyat 5 1 :35-37). That is. We left it as a lesson
and a warning for those who arc afraid of the Punishment of
the Hereafter; who fear the Most Merciful unseen and also fear
the time when they will stand before their Lord (on the Day of
Resurrection); who restrain their souls from evil desires and
lusts, held back from committing those deeds which Allah has
made unlawful, abandoned acts of disobedience and feared to
resemble the people of Loot >fej\ “Whoever imitates a people,
he is one of them.” as someone said (in Al-Bahr ut-Taweef ):
Though you may not be the people of Loot themselves, still,
the people of Loot are not that different from you.

(3) This is a weak hadeeth narraicd by At-Tirmidhi (3127), on the authority
of Abu Sa‘eed Al-Khudri -a.

(4) This hadeeth is hasan-saheeh; ii was narrated by Abu Dawood on the
authority of ‘Abdullah Ibn ‘Umar -v

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/ “

S

The discerning and intelligent person, who fears his Lord
fulfills what Allah, the Almighty, the All-Powerful has enjoined
upon him and he accepts that to which the Messenger of Allah
has guided him, such as lawful sexual relations with wives and
slave-girls who possess beauty. He should beware of following
every rebellious devil, for then he will merit punishment and
he will be included in the Words of Allah. Most High: i and
they are not ever far from the zalimoon {polytheists, evil-doers,

etc.) > (Soorah Hood 11:83)

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*

Allah, Most High, says in Soorcih A l- A ' raj , ] after relating the
story of the people of Loot, ■; Anti to (the people of) Madyan
(Midian). (We sent) their brother Shu^iib. He said, “O, my
people! Worship Allah! You have no other ilah (god) but
Him (La ilaha illallah {none has the right to be worshipped
but Allah]). Verily, a clear proof (sign) from your Lord has
come unto you; so give full measure and full weight and wrong
not men in their things, and do not commit mischief on the
earth after it has been set in order, that will be better for you,
if you arc Believers. And sit not on every road, threatening,
and hindering from the Path of Allah those who believe in
Him and seeking to make it crooked. And remember when you
were but few, and He multiplied you. And see what was the

Among the Great Events 3 1 5

N

end of the mufsidoon (mischief-makers, corrupt people, liars).
And if there is a party of you who believe in that with which
i have been sent and a party who do not believe, be patient
until Allah judges between us, and Me is the Best of judges.”
The chiefs of those who were an ■ mi among his people said.
"We shall certainly drive \<ui out. ), Shu'aib and those who
have believed with you from our town, or else you (all) shall
return to our religion." Me said, “Even though we hate it! We
should have invented a lie against Allah if we relumed to your
religion, after Allah has rescued us from it. And it is not for
us to return to it unless Allah, our Lord, should will. Our Lord
comprehends all things in His Knowledge. In Allah (Alone) we
put our trust. Our Lord! Judge between us and our people in
truth, for You arc the Best of those who give judgment.” The
chiefs of those who disbelieved among his people said (to their
people), “If you follow Shu'aib, be sure then you will be the
losers!" So the earthquake seized them and they lay (dead),
prostrate in their homes. Those who belied Shu'aib became
as if they had never dwelt there (in their homes). Those who
belied Shu'aib, they were the losers. Then he (Shu'aib) turned
from them and said, “O, my people! I have indeed conveyed
my Lord's Messages unto you and 1 have given you good
advice. Then how can I sorrow for the disbelieving people’s
(destruction).'' {Soorah Al-A ‘raf 7:85-93)

He, Most High, says in Soorah Ash-Slw 'ara \ after relating
their story, ( The dwellers of Al-Aikah (near Madyan) belied
the Messengers. When Shu'aib said to them. “Will you not fear
Allah (and obey Him)? I am a trustworthy Messenger to you.
So fear Allah, keep your duty to Him, and obey me. No reward
do 1 ask of you for it (my Message of Islamic Monotheism),
my reward is only from the Lord of the ‘Alameen. Give full
measure, and cause no loss {to others). And weigh with a true

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and straight balance. And defraud not people by reducing their
things, nor do evil, making corruption and mischief in the land.
And fear Him Who created you and the generations of the men
of old." They said, “You are only one of those bewitched! You
are but a human being like us and verily, we think that you
are one of the liars! So cause a piece of the heaven to fall on
us. if you are of the truthful!" fie said. "My Lord is the Best
Knower of what you do.” But they belied him, so the torment
of the day of shadow (a gloomy cloud) seized them, indeed
that was the torment of a Great Day. Verily, in this is indeed a
sign, yet most of them are not believers. And verily! Your Lord,
He is indeed the Almighty, the Most Merciful {Soar ah Ash-
Shu ‘ara’ 1 76-191).

The people of Madyan were Arab people and they dwelled
in the city of Madyan, which was in the land of Mu‘an, on the
border of Ash-Sham, near to the region of Hijaz, and not far
from the lake of the people of Loot - and they lived not
long after them. Madyan was a tribe after whom the city was
named. They were from the tribe of Madyan, son of Madyaan,
son of Ibraheem AI-Khaleel ffe is and Shu'aib sfiis was their
Prophet; he was the son of Meekccl I bn Yashjan (Jokshan),
according to Ibn Ishaq. He said, “In the Syriac language lie
was called Bathroom” But there is some doubt about this. It
was also said that he was Shu'aib Ibn Yashjan Ibn Lawai (Levi )
Ibn Ya‘qoob (Jacob). It was also said that he was Shu'aib Ibn
Thuwaib Ibn ' Abqa Ibn Madyan Ibn Ibraheem (Ibraheem).
And it was said that lie was Shu'aib Ibn ‘Saifoor Ibn ‘Abqa Ibn
Thabil Ibn Madyan Ibn Ibraheem. Other genealogies have also
been given for him.

In the hadeeth of Abu Dharr 4-, which is in the Saheeh of
Ibn Hibban, in the Chapter on Prophets and Messengers, the

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< iAr

Prophet j? said, “Abu Dharr, four (of the Prophets) were from
the Arabs: Hood, Saleh, Shu'aib and your Prophet.” t5} Some of
the Salaf referred to Shu‘aib $£ as the “Orator of the Propliets”,
due to his eloquence, grandeur of speech and powerful rhetoric,
when calling upon his people to believe in his Message.

It is reported on the authority of ‘Abdullah I bn ‘Abbas ^ that
lie said: Whenever the Messenger of Allah jfe mentioned Shu'aib
iJSS, he would say, “That was the Orator of the Prophets.” (f,)

The people of Madyan were disbelievers, who practiced
highway robbery; they used to terrorize wayfarers and they
worshipped Al-Aikah, which means a tree surrounded by tangled
woods. They were the worst of people in their dealings with
others, giving short weight and measure, while demanding more
than their due from others. So Allah sent to them a man from
among them and that was the Messenger of Allah, Slufaib ;
he called on them to worship Allah, Alone, without ascribing
partners to Him and he forbade them from engaging in the
aforementioned sinful practices, such as cheating the people
out of their rights and terrorizing them when they were on the
road. Some of them believed, but most of them disbelieved and
so Allah inflicted on them a severe punishment. And He is the
IVa/i (Helper, Supporter, Protector, etc.). Worthy of all Praise.
He, Most High, says. And to (the people of) Madyan, (We
sent) their brother Shu'aib. He said, “O, my people! Worship
Allah! You have no other ilah (god) but Him. (La ilti/ni ill -
Allah [none has the right to be worshipped but Allah]). Verily,

(5) Tilts hadeelh, which was narrated in its entirely by Ibn Hibban in his Sa-
hech (2/77, No. 3(d) is extremely weak.

(6) This hadeelh was narrated by Al-Hakim in A 1-Hakim (4071). Adh-Dha-
habi did not comment on it in At-Talkhees, but in its chain of narrators is
one Salamah Ibn Ai-Padhl, who has been declared weak by more than one
scholar.

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a clear sign from your Lord lias come unto you." (Soorah
Al-A 'ra/7:85) That is, a proof, a clear argument and irrefutable
evidence of the truth of what I have brought to you. "So give
full measure and full weight and wrong not men in their things,
anti do not mischief on the earth after it has been set in order."

(Soorah Al-A ‘rq/' 7:85) He commanded them to be fair and
forbade them to commit injustice and he warned them against
disobeying him in this, saying, “That will be better for you.
if you are Believers, And sit not on every path.” ■ (Soorah Al-
A ‘ra/*7:85,86) That is, on every road “threatening...” . That is,
threatening to take the people's money by exacting taxes and
such like from the traders who entered the city and terrorizing
the way farers.

As- Sudd i said in his Tafseer on the authority of the
Companions, “And sit not on every path, threatening” )
(Soorah Al-A 'raf 7:86) means that they used to exact tithes
from the money of the wayfarers.

It is reported on the authority of ‘Abdullah Ibn ‘Abbas ^
that he said, “They were a people who exceeded all limits
and committed outrages; they would sit at the side of the road
and exact tithes from the people’s money - and they were the
first people to practice that.” “And hindering from the Path
of Allah those who believe in Him and seeking to make it
crooked.” { Soorah Al-A Vo/’7:86) So he forbade them to cut
off the physical road in the life of this world and the spiritual,
religious road: { "And remember when you were but few, and
1 1 e multiplied you. And see what was the end of the mitfsidoon."

(Soorah Al-A ‘raf 7:86) He reminded them of the blessings
that Allah, Most High, had bestowed on them, by increasing
their numbers, after they had formerly been only a few and he
warned them of Allah’s Vengeance being visited upon them, if

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they disobeyed the guidance that he brought to them, as Allah
said to them in another account, “and give not short measure
or weight. 1 see you in prosperity; and verily I fear for you the
Punishment of a Day encompassing.” (Soorah Hood 11:84),
That is, do not ( further) commit those sins that you are currently
engaging in and do not continue to transgress in this way, for
if you do, Allah will remove the blessing that is in your hands
and He will cause you to become impoverished and remove the
means by which you have become rich. This was in addition
to the punishment of the Hereafter. A person upon whom both
punishments are combined has acquired for himself the worst
of bargains. So he forbade them from engaging in unacceptable
practices, such as giving short measure to others, while taking
more than one’s due from them (tatfeef). He warned them that
they would lose the benefits that Allah had bestowed on them
in this earthly life and of the painful punishment that awaited
them in the Hereafter, and he reprimanded them in the harshest
manner. Then after rebuking them, he commanded them, saying,
{“And O. my people! Give full measure and weight in justice
and reduce not the things that are due to the people, and do not
commit mischief in the land, causing corruption. That which
is left by Allah for you (after giving the rights of the people)
is better for you, if you are Believers. And I am not set over
you as a guardian.” {Soorah Hood 11:85,86) ‘Abdullah Ibn
‘Abbas and Al-Hasan Al-Basri said that “That which is left
by Allah for you (after giving the rights of the people) is belter
for you” means that the sustenance which Allah bestows on
you is better than the money that you take from the people by
means of tatfeet. The Messenger of Allah it said, “Verily, riba
(interest, usury, etc.), though it may multiply, the end result of
it is less.” <7) That is, little. The Messenger of Allah - also said.

(7) This is an authentic hadeeth narrated by Imam Ahmad, on the authority of

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jg& r? . - ., . . , - — s.

“The seller and ihc buyer have the right to keep or return goods
as long as they have not parted or till they part; and if both the
parties spoke the truth and described the defects and qualities
(of the goods), then they would be blessed in their transaction,
and if they told lies or hid something, then the blessings of their
transaction would be lost.” <K)

What is meant is that there is a blessing in lawful profit, even
though it may be little, while the unlawful does not accrue any
blessings, even though the profit from it may be great. This is
why the Prophet of Allah, Shu'aib, said, i “That which is left
by Allah for you (after giving the rights of the people) is better
for you, if you are Believers,” ) (Soorah Hood 11:86) As for
his saying: i "And 1 am not set over you as a guardian." )
(Soorah Hood 1 1 :86), it means: Do what 1 command you to
do, seeking thereby Allah’s Countenance and hoping for His
Reward, not in order that I or any other may see you. They
said, “O, Shu ‘nib! Does your salah (prayer) command that we
leave off' what our fathers used to worship, or that we leave
off doing what we like with our property? Verily, you are the
forbearing, right-minded!” ) They said these last words in order
to mock him, belittle him and ridicule him. That is, do these
prayers which you offer command you to forbid us to worship
any deity except your God and order us to abandon that which
our forefathers used to worship? Or do they command you to
order us not to do business dealings except in the manner which
pleases you and to abandon those dealings which you forbid,
even though they please us? ( “Verily, you are the forbearing,
right-minded!” ) ( Soorah Hood 11:87)

"Abdullah Ibn Mas*ood (3745).

(8) Narrated by Al-Bukhari (2079), Muslim (1532), Abu Dawood (3459),
At-Tirmidhi (1246), An-Nasa’i (4457), Ahmad (14890) and Ad-Darimi
(2548), on the authority of Hakeem Ibn Hizam 4*.

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s

'Abdullah Ibn ‘Abbas Mai moon I bn Mihran, I bn Juraij,
Zaid Ibn Aslam and Ibn Jareer said that they - the enemies
of Allah - said these words in tones of mockery. He said.
“O, my people! Tell me, if I have a clear proof from my Lord,
and He has given me a good sustenance from Himself (shall
I corrupt it by mixing it with the unlawfully earned money).

I wish not, in contradiction to you. to do that which I forbid
you. I only desire reform so far as I am able, to the best of my
power. And my guidance cannot come except from Allah, in
Him I trust and unto 1 1 ini l repent." ) (Soorah Hood 1 1 :88) He
spoke to them using courteous and polite words and he called
them to the truth with the clearest guidance. He said to them,
“Do you consider. O deniers < "if | have a clear evidence from
my Lord..." > ( Soorah Hood 11:88). That is, if I am following
a clear command from Allah, which is that He sent me to you
{ and lie has given me a good sustenance from Himself > —
meaning Prophethood and Messengership. That is to say, and
knowledge of that was concealed from you, then what can 1 do
with you?

Allah, Most High, says, { Enjoin you al-bitr (piety and
righteousness and each and every act of obedience to Allah) on
the people and you forget (to practice it) yourselves, while you
recite the Scripture (the Tawrah [Torah])? Have you then no
sense? ) ( Soorah Al-Baqarah 2:44). In the tqfseer of this Verse,
it was authentically reported from the Messenger of Allah ^
that he said, “A man will be brought on the Day of Resurrection
and thrown in the Fire, so that his intestines will come out and
he will go around like a donkey goes around a millstone. The
people of the Fire will gather around him and say, ‘O, so-and-
so! What is wrong with you? Did you not use to order us to do
good deeds and forbid us to do bad deeds?’ He will reply, ‘Yes,
I used to order you to do good deeds, but 1 did not do them

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myself, and 1 used to forbid you to do bad deeds, yet 1 used to
do them myself.’” (9) 10 This is the description of those adulterers
and sinners and those who oppose the Prophets. While as for
the superior and intelligent leaders from among the scholars
who fear their Lord unseen, their situation is as described by
the Prophet of Allah, Shu‘aib: I wish not, in contradiction to
you, to do that which 1 forbid you. 1 only desire reform so far
as I am able, to the best of my power.” ) (Son rah Hood 1 1 :88)
That is, in all of my commands, I desire naught but to exert
my utmost efforts and abilities toward reforming your deeds
and your words. \ And my guidance cannot come ). That is, in
all of my affairs. \ Except from Allah, in Him I trust and unto
Him I repent ( Soorah Hood 1 1:88). That is, I place my trust
in Him in all matters, to Him 1 will return and my destiny is in
His Hands. This is a stance of (targheeb ) ll0) to do good.

Then he embarked on a form of tarheeb , (M| saying, . “And
my people! Let not my shiqaq cause you to suffer the fate
similar to that of the people ofNooh or of Hood or of Salih, and
the people of Loot are not far off from you!” ( Soorah Hood
1 1 :89) That is, do not let your opposition to me and your hatred
of that which 1 have brought to you cause you to continue in
your error and ignorance, for if you do, Allah will inflict upon
you a similar punishment to that which He inflicted on those
who were like you among the peoples ofNooh Hood
and Saleh 8SS1, who belied and opposed their Prophets.

As for Shu'aib’s saying: "and the people of Loot are not
far off from you." (Soorah Hood 11:89), it is said that its
meaning is that they were not far off from them in time; Qatadah

(9) Narrated by Al-Bukhari (3267) and Muslim (2989).

(10) Targheeb-. I ncitemem and encouragement.

(it) Tarheeb: To frighten, alarm or threaten.

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Antony the Given Events

:

said, “This means that they were only destroyed before you
yesterday.” It has also been said that it refers to place. But in
actual fact, the Verse carries both meanings. It was also said
that it means that they were similar to them in characteristics
and repugnant deeds, such as highway robbery and taking
money from the people both openly and in secret, through
all kinds of tricks and sophisms. It is possible to reconcile to
all of these opinions, because they were not far from them in
time, distance or characteristics. Then he mixed tarheeb with
targheeb, saying, “And ask forgiveness of your Lord and turn
unto Him in repentance. Verily, my Lord is Most Merciful, Most
Loving.” ) ( Soorah flood 1 1 :90) That is, abandon the sins you
are engaged in and turn in repentance to your Lord, the Most
Merciful, Most Loving, because if anyone turns in repentance
to Him, He is Merciful toward His slaves - more merciful than
a mother toward her child. 1 “Most Loving" means, even if it
is after He has accepted the repentance of his slave and even if
the slave had repented of major sins. { They said. “Q, Slufaib!
We do not understand much of what you say. and we consider
you a weak person (it is said that he was a blind man) among
us.” (Soorah Hood 11:91)

As for their saying: < “Were it not for your family, we should
certainly have stoned you: and you are not powerful against
us” (Soorah Hood 11:91), this was due to their profound
disbelief and their disgraceful obstinacy, as they said. « They
said. "O. Shu'aib! Wc do not understand much of what you
say.” ) (Soorah Hood 11:91) That is, wc do not understand
it, nor do we comprehend it, because wc do not like it and
we do not want it, so wc have no eagerness for it and wc will
not follow it. And this is like the saying of the disbelievers of
Quraish to the Messenger of Allah: And they say, “Our hearts
are under coverings (screened) from that to which you invite

324

Among the Great Events

us, and in our cars is deafness, and between us and you is a
screen, so work you (on your way): verily, we are working (on
our way )." {So or ah Fussilat 4 1 :5) As for their saying: K “and
wc consider you a weak person (it is said that he was a blind
man) among us.” • (Soorah Hoot! 11:91), it means despised and
abandoned. “Were it not for your family..." . means, your
tribe and your kinsfolk among us. . "We should certainly have
stoned you; and you arc not powerful against us." He said. “0,
my people! Is then my family of more weight with you than
Allah?" ; (Soorah Hood 1 1 :91 ,92). That is, do you fear my tribe
and my kinsfolk and hesitate to harm me because of them, yet
you do not fear Allah’s Anger or hesitate to harm me because
1 am a Messenger of Allah? That means that you consider my
tribe more powerful than Allah! And you have cast Him away
behind your backs . (Soorah Hood 1 1 :92). That is, you have
placed fear of Allah behind your backs. "Verilv. my Lord is
surrounding all that you do." (Soorah Hood 11:92). That is,
He is fully Aware of what you do and He encompasses all of
that and He will recompense you for it on the Day when you are
returned to Him. i And O, my people! Act according to your
ability and way, and 1 am acting (on my way). You will come
to know who it is on whom descends the punishment that will
cover him with ignominy, and who is a liar! And watch you!
Verily, 1 too am watching with you." : (Soorah Hood 11:93)
This is a stern threat and a positive warning, that if they should
continue on their path and in their (wicked) ways, they would
come to know on whom Allah’s Punishment would be inllicicd
and upon whom would destruction and annihilation be visited.
In an earlier Verse in this Soorah, he said, "and on whom will
fall a lasting punishment." (Soorah Hood 1 1:39) ( "and who
is a liar!" * (Soorah Hood 1 1 :93)That is, which of us is the liar
in the information, the glad tidings and the warnings he gave.

325

Among the Great Event v

«.V-

you or I. « ’’And watch you! Verily, I too am watching with
you." (Soorah Hood 1 1 :93). This is like the Words of Allah:
’’And if there is a party of you who believes in that with which
I have been sent and a party who do not believe, so be patient
until Allah judges between us. and He is the Best of judges.”
The chiefs of those who were arrogant among his people said,
“We shall certainly drive you out, o. Shu’aib. and those who
have believed with you from our town, or else you (all) shall
return to our religion.” He said. “Even though we hate it! We
should have invented a lie against Allah if we returned to your
religion, after Allah has rescued us from it. And it is not for
us to return to it unless Allah, our Lord, should will. Our Lord
comprehends all things in His Knowledge. In Allah (Alone) we
put our trust. Our Lord! Judge between us and our people in
truth, for You are the Best of ihefatiheen." (Soorah Af-A'raf
7:87-89)

They demanded that those who had believed in Shu’aib’s
Message return to their religion and so Shu’aib mSk disputed
with them on behalf of his people, saying, “Even though we
hate it! ( Soorah Al-A’raf 7:88) That is, these people (who
have believed) will not return voluntarily to you; if they return,
they will only do so under compulsion and that is because
once the joy of faith has pervaded the heart, none will be
discontented with it and none will reject it. and no one can
avoid that. This is why he said. We should have invented a
lie against Allah if we returned to your religion, after Allah
has rescued us from it. And it is not for us to return to it unless
Allah, our Lord, should will. Our Lord comprehends all things
in 1 lis Knowledge. In Allah (Alone) we pm our trust (Soorah
Al-A'raf 7:89) That is, He is Sufficient for us. He is our
Protector and we take refugee with Him in all of our affairs.
Then he sought judgment from Allah against his people and

326

Among the Great Events

=

asked his Lord to hasten the infliction of the punishment that
they deserved upon them, saying, i “Our Lord! Judge between
us and our people in truth, for You are the Best of the fa til wen."

(Soorah Al-A ‘raf 7:89) That is, of those who give judgment.
So he invoked Allah against them - and Allah does not reject
the invocations of His Messengers when they seek help from
Him against those who reject Him, disbelieve in Him and His
Messengers, and oppose them. But in spite of this, they remained
determined to persist in what they were doing (i.e. disbelief,
sins, etc,), i The chiefs of those who disbelieved among his
people said (to their people), “If you follow Shu‘aib, be sure
then you will be the losers!’* ) (Soorah Al-A 'raf 1:90) Allah,
Most High, says, ( So the earthquake seized them, and they lay
(dead), prostrate in their homes. (Soorah Al-A ‘ rafl'JZ ) Allah
mentioned (earlier) in Soorah Al-A ‘raf that the earthquake
seized them (i.e. the people of Thamood); that is to say, the
earth upon which they stood shook severely and caused their
souls to be taken out from their bodies, while the animals in
their land became like stone and their (i.e. the people’s) bodies
became corpses, without souls, unmoving and senseless. Allah
had combined upon them a variety of punishments, lessons and
afflictions and this was because of their wicked characteristics.
Allah inflicted on them a severe earthquake, which stilled all
movement and a great Shout extinguished their voices and He
sent a shadow' or cloud upon them which emitted fire and sparks
from ail sides and all directions. But He, Most High, informed
us about them in every Soorah in which mention of them was
appropriate. And in the course of the narrative in Soorah Al-
A'raf He mentioned that they spread false stories about the
Prophet of Allah and his companions and threatened them
with expulsion from their town, if they did not return to their
former religion. Allah says, ' So the earthquake seized them.

327

Among the Great Events

< — ■ ■ - - ■ - -

and they lay (dead), prostrate in (heir homes. ' {Soorah Al-
A'rafl'JS) Allah responded to their spreading of falsehoods
(iijaf) with the earthquake ( rajfah ) (12) and their intimidation
( ikhafah ) with terror (kheefah ), 1131 which was most appropriate
in this context.

As for the narrative in Soorah Hood, He mentioned that tire
Shout seized them and they became lifeless in their homes.
This was because they said to the Prophet of Allah in tones of
derision, mockery and belittlcmcnt, ( Does your salah (prayer)
command that we leave off what our fathers used to worship, or
that we leave off doing what we like with our property? Verily,
you are the forbearing, right-minded!” ) (Soorah Hood 1 1:87)
So it was appropriate that He mentioned here the Shout, which
was like a harsh rebuke for engaging in this wicked speech
which they addressed to this noble, faithful and eloquent
Messenger and so there came to them the Shout, which, along
with the earthquake, silenced them.

As for Allah’s Words in Soorah Ash-Shu ‘ara ’, He mentioned
that a punishment seized them on the Day of Shadow. And that
was a response to their request and something approximating
what they asked for, for they said, * ‘You are only one of those
bewitched! You are but a human being like us and, verily, we
think that you are one of the liars! So cause a piece of the heaven
to fall on us, if you are of the truthful!” He said, “My Lord
is the Best Knower of what you do." (Soorah Ash-Shu 'ara'
26:185-188)

Allah, Most High - Who is the All-Hearing, the All-Seeing
- says, { But they belied him. so the torment of the Day of

(12) fijqf and rajfah are both from the Same root verb rajafa.

(13) Ikhafah and Kheefah are both from the same root verb khafa.

328

Among the Great Events

— : ,

Shadow (a gloomy cloud) seized them; indeed dial was ihe
punishment of a Great Day. ) ( Soorah Ash-Shu'ara ’26:1 89)

Then Allah mentioned the same criticism regarding the
Companions of the Aykah that He had made of the people of
Madyan, which was that they used to cheat in their weights
and measures and this proves that they were the one people,
who were destroyed by a variety of punishments. Regarding
Allah's Words: { But they belied him, so the torment of the
Day of Shadow (a gloomy eloud) seized them, indeed that
was the punishment of a Great Day ) (Soorah Ash-Shu ‘ara ’
26:189), scholars have said that they were afflicted by an
intense heat and Allah sent against them a fierce wind, which
blew for seven days and neither water nor shade, nor entering
tunnels availed them against it. They fled from their homes into
the countryside, where they were covered by a cloud. They
gathered beneath it. in order to seek shade from it, but when
they had all gathered under it, Allah caused it to cast sparks
and flames of fire on them, while the earth shook beneath them
and the Shout came to them from the heaven and their souls
were extracted from them and destroyed, f So the earthquake
seized them and they lay (dead), prostrate in their homes.
Those who belied Shu’aib became as if they had never dwelt
there (in their homes). Those who belied Shu’aib, they were
the losers. ) (Soorah Ai-A ‘raf 7:91,92) So Allah saved Shu'aib
$£? and the believers who were with him, as He, Most High,
says, and He is tl” Most Truthful of Speakers, < And when
Our Commandment came. We saved Shu’aib and those who
believed with him by a Mercy from Us. (Soorah Hood 1 1 :94)
He, Most High, says. So Ihe earthquake seized them and they
lay (dead), prostrate in their homes. Those who belied Shu'aib
became as if they had never dwelt there (in their homes). Those
who belied Shu'aib, they were the losers. > (Soorah Al-A 'raf

329

Among the Great Events

7:91.92) This was in response to their saying: “If you follow
ShiPaib, be sure then you will be the losers." * (Soorah Al-
A'raf 7:90). Then Allah, Most High, mentioned regarding His
Prophet that he reproached them and rebuked them, as
Allah, Most High, says. Then he (SluPaib) turned from them
and said, “O. my people! 1 have indeed conveyed my Lord’s
Messages unto you and I have given you good advice. Then
how can I sorrow for the disbelieving people's (destruction).”

( Soorah A l- A Vo/" 7:93) That is, he turned away from their
place after they had been destroyed, saying, "1 have indeed
conveyed to you the Message of my Lord, and have given you
good advice." (Soorah Al-A 'ra/7:79). That is, I have fulfilled
what was incumbent upon me. by conveying to you the Message
in full and giving you the complete advice and I have striven
to guide you to the utmost of my ability and with all of the
means at my disposal. But that has not benefited you, because
Allah does not guide those who willfully go astray and they
have none to help them. So 1 do not regret what has befallen
you after all that, because you did not accept the advice and
you did not fear the humiliation. This is why lie said, “Then
how can I sorrow...?” ) (Soorah Al-A'rqf 7:93) That is, how
can I be sad for a disbelieving people, i.e. a people who do not
accept the truth and do not return to it or even look toward it.
So Allah inflicts His Punishment upon them - a punishment
which cannot be rescinded, nor can it be prevented or avoided
by anyone for whom it is intended?

We shall embark at this point on a detailed discussion
regarding the progeny of Ibraheem i&S, because Allah placed
Prophets among his offspring and revealed Scriptures to them;
so every Prophet who came alter him was from his progeny.

Mem ton of Is ma ‘ eel

Allah, Most High, praises him and describes him as being
gentle and patient, and the one who fulfilled his promises and
offered his prayers regularly and ordered his family to do
likewise, in order to protect them from Allah’s Punishment,
along with those other acts of worship of the Lord of lords to
which he called, as He, Most High, says, « So We gave him the
glad tidings of a forbearing boy. And. when he (his son} was

331

Mention of the Progeny oflbraheem
— ■ . : ~ ' — . . —

old enough to walk with him, lie said, “O, my son! I have seen
in a dream that ! am slaughtering you (offering you in sacrifice
to Allah), so look what you think!" He said, "O, my father! Do
that which you are commanded. In sha’ Allah (if Allah wills),
you shall find me of As-Sabireen (the patient ones, etc.),” )
(So o rah As-Saffat 37:101,102) So he obeyed his father in that
matter and he promised him that he would be patient and he
fulfilled that promise and was patient.

Allah, Most High, says, \ And mention in the Book (the
Qur’an) Isma'eel (Ishmael). Verily! He was true to what he
promised, and he was a Messenger, (and) a Prophet. And
he used to enjoin on his family and his people as-salah (the
prayers) and zakalt, and his Lord was pleased with him )
(Soorah Maryam 1 9:54,55)

He, Most High, says, i And remember Our slaves, Ibraheem,
Ishaq, and Ya'qoob, (all) owners of strength (in worshipping
Us) and (also) of religious understanding. Verily. We did choose
them by granting them (a good tiling, i.c.) the remembrance of
the home (in the Hereafter and they used to make the people
remember it. and also they used to invite the people to obey
Allah and to do good deeds for the Hereafter). And they are
with Us, verily, of the chosen and the best! And remember
Isma’eel (Ishmael), Al-Yasa‘a (Elisha), and Dhul-Kifi (Isaiah),
all are among the best. ) (Soorah Sad 38:45-48)

He, Most High, says, ( And (remember) Isma’eel, and ! drees
(Enoch) and Dhul-Kifl, all were from among As-Sabireen.
And We admitted them to Our Mercy. Verily, they were of the
righteous. ■ (Soorah AI-Anbiy a ‘ 21:85,86)

He, Most High, says, < Verily. We have inspired you (o,
Muhammad) as We inspired Nooh and the Prophets after

332

Mention of the Progem of Ibraheem -fc±

✓ — — s>

him: We (also) inspired Jbraheem, Isma'eel (Isma'eel), Ishaq,
Ya'qoob, and A f A shut ( the twelve sons of Ya'qoob). {Soar ah
An-Nisa ’4:163)

He, Most High, says, ! Say (Muslims), “We believe in Allah
and that which has lieen sent down to us and that which has
been sent down to Ibraheem, Isma'eel, Ishaq, Ya'qoob, and to
A l- A shat (the twelve sons of Ya'qoob).! ( Soorah Al-Baqarah
2: 136) Something similar was related in another Soorah . (!4)

He, Most High, says, Or say you that Ibraheem, Isma'eel,
Ishaq, Ya'qoob and A!- Ashot (the twelve sons of Ya'qoob)
were Jews or Christians? Say, “Do you know better or does
Allah (know better... that they all were Muslims)? (Soorah
Al-Baqarah 2:1 40). So Allah has described him as possessing a
very fine quality and He made him a Prophet and a Messenger
and declared him innocent of all that the ignorant people have
attributed to him. He commanded His believing slaves to
believe in what was revealed to him.

Al-’Umawi reported on the authority of ‘Ali Ibn Al-Husain,
who reported on the authority of his father (i.e. ‘Ali Ibn Abi
Talib 4®), from the Prophet % that he said, “The first person
to speak clear Arabic was Isma'eel, when he was fourteen
years old.” " 5) Yoonus said to him (i.e. the narrator), “You have
spoken the truth, Abu Yasar! It was narrated to me in the same
way by Abu Jurayy.” He married an Ainalekite woman when
he was a young man, but his father ordered him to separate
from her. Al-’Umawi said, “Her name was 'Umarah Bint Sa'd
Ibn Usamah Ibn Akcel, the Amalekite. Then he married another

(14) Sec: Soorah Ali * Imran 3:84,

(15) A l- Hafiz Ibn hajar attributed it in Fath Al-Bari (6/488, No, 3365) to Az-
Zubair Ibn Bakkar in the book A n-Nasab* on the authority of * Ali 4* and
he declared ils is mu l to be has cm.

333

Mention of the Pmgenv of Ihraheem

/— —

woman and liis father ordered him to keep her with him and he
did so. Her name was As-Sayyidah Bint Muduad Ibn ‘Amr Ai-
Jurhumi. It was also said that she was his third wife and that
she bore him twelve sons. And Muhammad Ibn Ishaq - may
Allah have mercy on him - named them.”

Isma‘eel, the Prophet of Allah >&, was buried with his mother
in Al-Hijr and his age on the day of his death was one hundred
and thirty-seven years.

Mention of Ishaq Son of Ihraheem the

Noble y Son of a Noble

Allah, Most High, says. And We gave him the glad tidings
of Ishaq, a Prophet from the righteous. We blessed him and
Ishaq, and of their progeny are (some) that do right, and
some that plainly wrong themselves. {So or ah As-Saffat
37:1 12,1 13) Allah praised him in a number of Verses in His
Noble Book and we have previously mentioned in the hadeeth
of Abu H ura i rah from the Messenger of Allah M that he said,
“Verily, the noble, son of the noble, son of the noble, son ol' the
noble is Yoosuf (Joseph), son ofYa'qoob, son of Ishaq, son of
Ibraheem.” (l6)

The People of the Scripture said that when Ishaq >s£' married
Rifqa, daughter of Thabwa’eel, during the lifetime of his father
(Ibraheem ). he was forty years of age and she was barren.
So he invoked Allah on her behalf and she gave birth to twin
boys. The elder of them they named ‘Eesu and it is he who is
known by the Arabs as Al-‘Ees and he is held to be the father
of Rome. The second came out holding onto the heel of his

(16) The takhreej of this hadeeth has already been given.

334

Mention of the Pmeenv oftbraheem

/ ■ ■ — -- *& ■■■— \

brother and so they called him Ya’qoob. (17) He is also known
as Isra’ecl and the Children of Isra’eel claim descent from him.
They (the People of the Scripture) said that Ishaq loved Eesu
more than Ya’qoob, because he was his firstborn and that his
wife, Rifqa loved Ya‘qoob more, because he was the younger
of the two.

Mention of the Amazing Events That Took Place
During the Life of Isra ’ eel , Including the Story
ofYoosuf Son of Ra heel

Allah revealed details of his life and his affairs in a Soorah
of the Qur’an, in order that we might reflect on the wisdoms,
warnings and manners therein. I seek refuge with Allah from
the accursed Satan (IR) < AUf Lam Ra. (These letters are one of
the miracles of the Qur’an and none but Allah (Alone) knows
their meanings). These are the Verses of the Clear Book (the
Qur’an that makes clear the legal and illegal things, legal laws,
a guidance and a blessing). Verily, We have sent it down as an
Arabic Qur'an in order that you may understand. We relate unto
you (Muhammad) the best of stories through Our Revelations
unto you. of this Qur’an. And before this (Le. before the coming
of Divine Inspiration to you), you were among those who knew
nothing about it (the Qur’an) ■ (Soorah Yoosuf 12:1-3)

In summary, we may say that He, Most High, praises His
Noble Book, which He sent down to His slave and noble
Messenger, in eloquent and clear Arabic language, which can

( 17) The word for heel is 'aqih, which is from the root v erb aqaba, meaning
to follow: and it is front this that the name Ya'qoob is derived.

(18) This is recited before commencing the recitation of the Qur’an.

335

Mention of the Progeny of Ibraheem

be understood by every rational and intelligent person and it
is the most eminent Book sent down from the heaven to the
most eminent of mankind in any time or place. Whether He
is speaking of past events or contemporary ones, it mentions
the best of them and the clearest of them and makes the truth
apparent in matters in which people have differed, while
refuting, invalidating and rejecting that which is false. When
it deals with commands and prohibitions, it is the most just
of legislations, the clearest of programs, filled with the most
obvious wisdom and the fairest of judgments. As Allah, Most
High, says. And the Word of your Lord has been fulfilled
in truth and in justice. (Soorah Al-An'am 6:115) That is,
truth in the information given and justice in the commands
and prohibitions; and this is why Allah, Most High, says, <
We relate unto you (Muhammad) the best of stories through
Our Revelations unto you, of this Qur'an. And before this,
you were among those who knew nothing about it. * (Soorah
Yousuf 12:3) That is, ignorant regarding what was revealed to
you therein, as He, Most High, says, { And thus We have sent
to you (O. Muhammad) Roohan (an Inspiration and a Mercy)
of Our Command. You knew not what is the Book, nor what
is Faith. But We have made it (this Qur’an) a light wherewith
We guide whosoever of Our slaves We will. And verily, you
(O, .Muhammad) are indeed guiding (mankind) to the Straight
Path (i.e. Allah's religion of Islamic Monotheism), the Path of
Allah, to Whom belongs all that is in the heavens and all that
is in the Earth. Verily, all the matters at the end go to Allah (for
decision). (Soorah Ash-Shoora 42:52,53)

And lie. Most High, says, { Thus We relate to you (O,
Muhammad) some information regarding what happened
before. And indeed We have given you from Us a Reminder
(this Qur'an). Whoever turns away from it (i.e. this Qur'an:

336 Mention of the Progeny qflbraheem

/ ■ - - \

that is, does not believe in it or act on its orders), verily, they
will bear a heavy burden (of sins) on the Day of Resurrection,
They will abide in that (state in the Fire of Hell), and evil indeed
will it be that load for them on the Day of Resurrection. )
( Soorah Ta Ha 20:99- 10 1 ) That is, whoever rejects this Qur’an
and follows another book will have this threat fulfilled upon
him, as reported in the hadeeth narrated in Imam Ahmad’s
Mttsnad and in the Siman of At-Tirmidhi, on the authority of
the Commander of the Faithful, ‘ Ali 4e, in a marfoo ‘ form and
also in a mawqoof form: “Whoever looks for guidance from
some source other than it (i.c. the Qur’an), Allah will cause
him to go (further) astray" (|y)

Imam Ahmad narrated on the authority of Jabir Ibn ‘Abdillah
4= that ‘Umar Ibn Al-Khaltab 4= came to the Prophet fk with
a book which lie had obtained from one of the People of the
Scripture and he read it to the Prophet ag. The Prophet
became angry and said, “O, Ibn Al-Khattab, are we going to
play in religion? By Allah. I have come to you with a pure
Religion. Do not ask them about anything, for they may say
something true and you do not believe what they say or they
may say something false and you believe it. By Allah, If Moosa
was alive he w'ould not have done anything but follow' me.” Its
chain of narrators is authentic. t20)

Allah, Most High, says, \ (Remember) when Yoosuf said to

( 1 9) Narrated by Imam Ahmad <706) and At-Tirmidhi (2906) and its chains of
11 ana tors is weak,

(20) Narrated by Imam Ahmad (14736) and declared authentic by the author
(i.c* Ibn Katheer). Bui l say: lu its chain of narrators is one Mujalid Ibn
Sauced (who is weak, according to A l- Bukhari who said in At-Tareekh
As-Sagheer, “Ibn Al-Quitan said he is weak and Ibn Al-Mahdt would not
narrate from him, while Yahya Ibn Ma*een, Ibn Hibban and Abu Halim
said that his hadeeth cannot be cited as evidence and he is weak*")

Mention of the Progeny oflhraheetn 337

■ — - - - „

iiis father. "0, my father! Verily, I saw (in a dream) eleven stars
and the sun and the moon; ! saw them prostrating themselves
to me.” He (his father) said. “0. my son! Relate not your
vision to your brothers, lest they arrange a plot against yon.
Verily! Slut i tan is to man an open enemy! Thus will your Lord
choose you and teach you the interpretation of dreams (and
other things) and perfect His Favor on you and on the offspring
of Ya‘qoob, as He perfected it on your fathers, Ibraheem and
Ishaq aforetime! Verily, your Lord is All-knowing, Most Wise."
* (Soorah Yoosuf 12:4-6)

Ya’qoob had twelve sons and all of the twelve tribes of
the Children of Isra’eel ascribe their ancestry to them. The
noblest, the most revered and the greatest of them was Yoosuf
f&SS, A group of scholars has stated the opinion that none was
a Prophet except him and that his brothers did not receive any
revelation. It is apparent from their actions and their words
in this story that this view is correct. Those who claimed that
they were Prophets cited as evidence the Words of Allah,
Most High: ( Say (Muslims), “We believe in Allah and that
which has been sent down to us and that which has been sent
down to Ibraheem, Isma’eel, Ishaq, Ya’qoob, and to Al-Asbat.

(Soorah Al-Baqarah 2:136) They claimed that these (the
brothers of Ya’qoob asSi) ar e Al-Asbat, but the evidence for this
is not strong, because what is meant by Al-Asbat is the tribes
of the Children of Isra’ecl and none of them was Prophet to
whom Revelation was sent down from the heaven. And Allah
knows better.

What supports the claim that only Yoosuf ffcsi was alone
selected from among his brothers to be a Messenger and
Prophet is the fact that his Prophethood and the receipt of
Revelation are attested to in several Verses in the Qur’an and

338 Mention of the Progcnv oflbraheem

^ *

there is no evidence anywhere in the Qur'an that any of them
except Yoosuf was a Prophet which proves what we said.
But one must take into consideration the narration of Imam
Ahmad, on the authority of ‘Abdullah lbn ‘Umar *&, in which
he reported that the Messenger of Allah % said, “Verily, the
noble, son of the noble, son of the noble, son of the noble is
Yoosuf, son of Ya‘qoob, son of Ishaq, son of Ibraheem.” (2U

The scholars of tqfseer and others said that when Yoosuf
was a boy - before he reached puberty - he saw in a dream as
if < eleven stars » - this is a reference to his brothers - < and
the sun and the moon ) - and this is a reference to his parents -
prostrating to him. His father understood that this meant that he
would achieve a high rank and elevated status in the life of this
world and in the Hereafter, since his parents and his brothers
submitted to him in his dream. So he ordered him to keep it
secret and not to relate it to his brothers, in case they became
afflicted with envy and devise some plot to harm him. This
proves what we have said (i.e. that they were not Prophets).
This is why it has been reported in some traditions: “Seek help
in attaining your needs by concealment of them, because every
recipient of blessings is envied.” (22 ’

Thus your Lord will choose you. : (Soorab Yoosuf 12:6)
That is, as He showed you this great vision, if you keep it
secret, { your Lord will choose you ). That is. He will favor
you with all manne of kindness and mercy and teach you
the interpretation of speech ). That is, lie will make you
comprehend the meanings of speech and the interpretation of
dreams, which none but you will understand , and perfect His

(21) The takhreej of this hadeeth has already been given,

(22) This is authentic, and it was also said that it is hasan, due to supporting
narrations. It was narrated by At-Tabarani in AI-Kabeer (20/94, No, 1 83),
nn the authority ofMu*adh lbn Jabal

339

Mention of the Progeny o/Ibraheem

«i l 1 — - -

Favor on you }. That is, with Revelation to you . and on the
family ofYa'qoob } . That is, because of you, and through you,
they will attain the best of the life of this world and of the
Hereafter as He perfected it on your fathers, Ibraheem anti
Ishaq aforetime! ) [Sour ah Yoosuf 12:6). That is, He bestows
His Blessings on you and favors you with Prophethood, just as
He gave it to your father, Ya‘qoob tJSSS, your grandfather, Ishaq
>fc£s and your great-grandfather, Ibraheem, Al-Khaleel. ( Verily,
your Lord is All-Knowing, Most Wise ) (Soorah Yoosuf \2:6),
as He, Most High, says, ^ Allah Knows best with whom to
place His Message ) (Soorah Al-An'am 6:124).

This is why, when the Messenger of Allah ^ was asked which
of the people was noblest, he said, “Yoosuf is the Prophet of
Allah, son of the Prophet of Allah, the son of the Prophet of
Allah, the son of Allah’s Khaleel ." <:3)

Allah, Most High, says, ( Verily, in Yoosuf and lus brethren,
there were Ay at (proofs, evidences, Verses, lessons, signs,
revelations, etc.) for those who ask. When they said: “Truly,
Yoosuf and his brother Binyameen (Benjamin) are loved more
by our father than we, but we are ‘usbah (a strong group).
Really, our father is in plain error. Kill Yoosuf or cast him out
to some (other) land, so that the favor of your father may be
given to you alone, and after that you will be righteous folk (by
intending repentance before committing the sin).” One from
among them said, “Kill not Yoosuf, but if you must do it, throw
him down to the bottom of a well, he will be picked up by some
caravan of travelers.” ) (Soorah Yoosuf 12:7-10)

Allah, Most High, draws our attention to the signs, wisdoms,
proofs, warnings and indisputable evidences contained in this

(23) Narrated by Al-Bukhari (3374), Muslim (3371) and imam Ahmad (9284),
on the authority of Abu Hurairah 4 *.

340

Mention of the Progeny of Ihraheetn -fet

story. Then He mentions the envy felt by Yoosuf’s brothers
towards him, because of the fact that his father loved him and
Itis brother Binyameen more than them, (Yoosuf and his
brother, Binyameen were both born to the same mother, while
the others were bom of another mother). They said, “We have
more right to his love than these two.” . -Really, our father is in
plain error.” (Soorah Yoosuf 1 2:8) That is, by loving them more
than us. Then they consulted one another regarding the idea of
killing him or expelling him to a land from which he would not
return, so that they would be left alone with their father, that
his love would be devoted solely to them and would suffice
them. They harbored within them the intention of repenting to
Allah after that. So when they decided on their plan and agreed
on it One from among them said ( Soorah Yoosuf \2:\Q) -
Mujahid said that the one referred to was ShanToon. As-Suddi
said that it was Yahooza. Qatadah and Muhammad I bn Ishaq
asserted that it was the oldest of them, Roobeel. One from
among them said, “Kill not Yoosuf (Joseph), but if you must do
it, throw him down to the bottom of a well, he will be picked up
by some caravan of travelers.” (Soorah Yoosuf 12: 1 0) That is,
some passing caravan of travelers, “but if you must do it." ■ .
means, if you must do what you have mentioned, then do what
I have suggested, rather than killing him or banishing him. So
they agreed on their decision to do this, at which point they
said, 5 They said. "(). our lather! Why do you not trust us with
Yoosuf, when we are indeed his well-wishers? Send him with
us tomorrow to enjoy himself and play, and verily, we will lake
care of him.” He (Ya'qoob) said, “Truly, it saddens me that you
should take him away. I fear lest a wolf should devour him,
while you are careless of him.” They said. “If a wolf devours
him, while we arc ‘ushah (a strong group) (to guard him), then
surely, we are the losers.” (Soorah Yoosuf 12:11-14)

341

Mention of the Progeny oflhraheem

<■ W ■>>

They asked their father to send them with their brother,
Yoosuf >6®, and they claim that they intended to take good care
of him and to play with him and give him a good time, while
in fact, they harbored feelings toward him of which Allah was
fully Aware. The old man - may Allah’s choicest prayers and
blessings be upon him - answered them, saying, “O, my sons!
It grieves me to be parted from him for even an hour of the day,
and in addition to this, I fear that you will be busy with your
games and you will not take care of him and that a wolf may
come and devour him. and he will be unable to defend himself
against it, due to his youthfulness and your neglect of him.”
j - They said. “If a wolf devours him, while we are usbah (to
guard him), then surely, we are the losers.” ( Soorah Yoosuf
12:14). That is, if a wolf attacks him and eats him while he
is among us, or we are distracted from hint and allow this to
happen, then we must be a powerless group, and we will be
destroyed (then surely, we are the losers).

Allah, Most High, says. So, when they took him away, they
all agreed to throw him down to the bottom of the well, and
We inspired in him, “Indeed, you shall (one day) inform them
of this affair of theirs, when they know (you) not.” And they
came to their father in the early part of the night weeping. They
said. “O, our father! We went racing with one another, and left
Yoosuf by our belongings and a wolf devoured him: but you
will never believe us even when we speak the truth.” And they
brought his shirt stained with false blood. I le said, “Nay. but
you yourselves have made up a tale. So (for me) patience is
most fitting. And it is Allah (Alone) Whose help can be sought
against that which you assert." (Soorah Yoosuf 1 2: 1 5-18)

They continued to press their father, until he sent Yoosuf
with them. But no sooner were they out of his sight than they

342

Mention of the Progeny of Ibraheem >&n
v . '

began to revile him and insult him by words and deeds. They
agreed to cast him into the depths of a well and they left him
on the stone which projects from the middle of it, on which a
person who descends into the well to fill his bucket would sit,
when the water level is low. When they cast him into the well,
Allah inspired him, by informing him that he would certainly
be saved from this calamity into which he had fallen and that
he would certainly inform his brothers of this deed of theirs,
while he was in a position of power and they were in need of
him and feared him ( “when they know r (you) not.” > {Soar oh
Yoosuf 12:15)

Then, when they had placed him in the well and left him
there, they took his shirt and stained it with blood and returned
to their father at night and they were weeping, i.e. for their
brother. This is why one of the Salof said, “Be not deceived by
the weeping of one who complains of having been wronged,
because he may be a wrongdoer, though he weeps,” and he
mentioned the story of Yoosuf tass and how they came to
their father at night and they were weeping. They wept in the
darkness of night, in order to hide their treachery (i.e. believing
that their faces would not betray them in the poor light).

Allah, Most High, says. They said. “O, our father! We went
racing with one another, and left Yoosuf by our belongings.”
) (Soorah Yoosuf 12:17). That is, we left him by our clothes.
( “and a wolf devoured him.” » (Soorah Yoosuf 12:17). That
is, while we were absent, racing with each other. They said,
“but you will never believe us even when we speak the truth.”
) (Soorah Yoosuf 12:17). That is, you will not believe what
we arc telling you regarding the wolf having devoured Yoosuf.
even if you consider us truthful. So what about when you
suspect that we are not truthful, especially since you feared that

343

Mention of the Progeny of Ihraheetn

y —

the wolf might devour Yoosuf and we guaranteed to you that he
would be safe, due to our numbers around him and so we have
come to be considered untrustworthy by you. So we do not
blame you for not believing us in these circumstances. And
they brought his shirt stained with false blood >. That is, with
fabricated evidence; they had taken a baby goat and slaughtered
it, then they took its blood and smeared it on his shirt, in order
to lend credence to their claim that a wolf had eaten him. It
was said that they forgot to tear the shirt - and the ruin of lying
is forgetfulness. When the signs of doubt became apparent in
them, their deed did not surprise their father, because he knew
of their enmity toward Yoosuf and the envy they harbored
toward him, because of the fact that he loved him more than
them, due to the noble and venerable attributes he displayed
in his childhood - attributes which Allah had bestowed on
him, as He had destined Prophethood for him. Once they had
persuaded him to let them take their brother, no sooner had
they taken him, deprived him of him and removed him from
his sight, than they returned, weeping over what they had done
against him and claiming that they had been helpless to save
him. This is why Ya‘qoob said, “Nay, but you yourselves
have made up a tale. So (for me) patience is most fitting. And it
is Allah (Alone) Whose help can be sought against that which
you assert.” (Soorah Yoosuf 12:18)

Allah, Most High, says. And there came a caravan; they
sent their water-drawer, and he let down Ids bucket (into the
well). He said. “What good news! Here is a boy.” So they hid
him as merchandise. And Allah was the All- Knowing regarding
what they did. And they sold him for a low price - for a few
dirhams (i.e. for a few silver coins). And they were of those
who regarded him as insignificant. {Soorah Yoosuf 12:19,20)

344

Mention of the Pro ven v of Jhraheem -te

•— - '»

Allah, Most High, informs that Yoosuf when he was cast
into the well, sat waiting for Allah to deliver him and bestow
Kindness on him. < And there came a caravan ). means, a party
of travelers. ( He said. “What good news! } That is, what good
fortune forme! < “Here is a boy." So they hid him as merchandise

. That is, they pretended that he was with them and that he was
one of the slaves that made up their merchandise. And Allah
was the All-Knowing regarding what they did >. That is, He was
fully acquainted with the plot that his brothers had conspired
against him and the way those who found him hid him amongst
their merchandise. But He did not intervene due to His Great
Wisdom, His All-Encompassing Omnipotence and the Mercy
which would be bestowed on the people of Egypt at the hands
of this young boy, who entered the land in the form of a captive
slave, and after that, he came to hold the reins of power in his
hands and Allah benefited them through him, in the life of this
world and the Hereafter in ways loo numerous to mention or
describe. When Yoosuf’s brothers realized that the caravan had
taken him, they overtook them and said, “This is our slave who
has run away from us,” and they (the people of the caravan)
purchased him from them for a low price. , a few dirhams (i.e.
for a few silver coins). And they were of those who regarded
him as insignificant 1 (Soorah Yoositf 12: 19)

Allah, Most High, says. And he (the man) from Egypt who
bought him. said to his wife. “Make his stay comfortable.” ).
That is, be kind to him "may be he will profit us or we shall
adopt him as a son.” > (Soorah Yoosuf 12:21) This was from
Allah’s Kindness, Mercy and Beneficence toward him. as it
was His Will that He should make him feel at home and give
him the goodness of this life and the goodness of the Hereafter.
Scholars said that the person who bought him was an Egyptian
and his title was Al- ‘ Azeez ; he was the minister in charge of the

345

Mention of the Ptvsenv of Ibraheem

— -=

treasury. Ibn Ishaq said, “His name was ‘Atfeer, son of Ruhaib.”
He said, “The Fir'awn of Egypt at that time was Ar-Rayyan.
son of Al-Waleed and the name of the wife of AI~‘Azeez was
Ra‘eei, daughter of Ru'aeel.” Others said that her name was
Zulaikha; but it would appear that that was her nickname.

Ibn Ishaq said, “It was reported on the authority of ‘Abdullah
Ibn Mas‘ood that he said, ‘The noblest of people are three:
The ‘Azeez of Egypt, when he said to his wife, "Make his stay
comfortable." >, the woman who said to her father, regarding
Moosa, ( “0, my father! Hire him! Verily, the best of men for
you to hire is the strong, the trustworthy." (Soorah Al-Qascts
28:26). and Abu Bakr As-Siddeeq .$•, when he appointed ‘Umar
Ibn Al-Khattab as his successor.” (:J|

Allah, Most High, says. Thus did We establish Yoosuf in
the land ) (Soorah Yoosuf 12:2 1 ) That is, just as We ordained
that Al-‘ Azeez and his wife should treat Yoosuf *SS8i kindly and
take care of him, so did We establish him in the land of Egypt
that We might teach him the interpretation of events. ) That
is, (lie understanding of them; and the interpretation of dreams
is a part of that. ( And Allah has full power and control over
I lis Affairs >. That is, when Allah wills a thing. He ordains the
causes of it. This is why He, Most High, says, ( And he (the
man) from Egypt who bought him, said to his wife, "Make
his stay comfortable, that maybe he will profit us or we shall
adopt him as a son.” Thus cl id We establish Yoosuf in the land,
that We might teach him the interpretation of events. And Allah
lias full power and control over His Affairs, but most of men
know not. And when he (Yoosuf) attained his full manhood.
We gave him wisdom and know ledge (the Prophet hood), thus

(24) Narrated by A1 -Hakim (2/345) and it is authentic, due to supporting nar-
rations, or it is hasan, due to supporting narrations. And Allah knows bet-
ter. See: Ai-\fajma (10/368).

346 Mention of the Progeny of Ibraheem

«■ — _ — - — - — — - - -s ,

We reward the Muhsinoon (doers of good deeds) > (Soorah
Yoosuf 12:21,22)

He, Most High, says, And she, in whose house he was,
sought to seduce him (to do an evil act), she closed the doors
and said, “Come on, you.” He said, "1 seek refuge in Allah
(or Allah forbid)! Truly, he (your husband) is my master!
He made my stay agreeable! (So 1 will never betray him).
Verily, the zalimoon (wrongdoers and evil-doers) will never
be successful ” And indeed she did desire him and he would
have inclined to her desire, had he not seen the evidence of his
Lord. Thus it was, that We might turn away from him evil and
illegal sexual intercourse. Surely, he was one of Our chosen,
guided slaves. So they raced with one another to the door, and
she tore his shirt from the back. They both found her lord (i.e.
her husband) at the door. Site said, “What is the recompense
(punishment) for him who intended an evil design against your
wife, except that he he put in prison or a painful torment?” He
(Yoosuf) said. “It was she that sought to seduce me,” - and a
witness of her household bore witness (saying), “If it be that
his shirt is torn from the front, then her tale is true and he is
a liar! But if it be that his shirt is tom from the back, then
she lias told a lie and he is speaking the truth!” So when he
(her husband) saw his (Yoosuf’s) shirt torn at the back, he (her
husband) said, “Surely, it is a plot of you women! Certainly
mighty is your plot! O. Yoosuf! Turn away from this! (O,
woman!) Ask forgiveness for your sin. Verily, you were of the
sinful.” ) ( Soorah Yoosuf 12:23-29)

Allah, Most High, informs us about Al-'Azeez ' s wife’s
attempt to seduce Yoosuf >&£? and her demand for him to do
that which was inappropriate to his situation and station; she
was a woman of great beauty, possessing wealth, high rank

347

Mention of the Progeny of Ibruheetn

— — — — —

and youth fulness. He describes how she locked the doors on
him and herself, then prepared herself for him, how she made
herself up and donned her finest and most splendid garments,
in spite of the fact that she was the wife of A I- 'Azeez. ibn Ishaq
said, “She was the niece of A r- Ray y an Ibn Al-Waleed, the king
and ruler of Egypt. In addition to all of this, Yoosuf was an
extremely handsome, young man; however, he was a Prophet,
descended from a line of Prophets and his Lord protected him
from committing evil deeds and from the plots of women; he
was the master of the seven noble and God-fearing masters,
mentioned in the authentic hadeeth , on the authority of the Seal
of the Prophets, who reported the Words of the Lord of the
heavens and the Earth: “Allah will give shade, to seven, on the
day when there will be no shade but His. (These seven persons
are) a just ruler, a youth who has been brought up in the worship
of A Halt (i.e. worships Allah sincerely from childhood), a
man whose heart is attached to the mosques (i.c. to praying
the compulsory prayers in the mosque in congregation), two
persons who love cacli other only for Allah’s sake and they
meet and part in Allah’s cause only, a man who refuses the call
of a charming woman of noble birth for illicit intercourse with
her and says: ‘ I am afraid of Allah,’ a man who gives charitable
gifts so secretly that his left hand does not know what his right
hand has given {i.e. nobody knows how much he has given in
charity), and a person who remembers Allah in seclusion and
his eyes are then flooded with tears .” i2S)

What is meant is that she called him to her (i.e. she tried to
seduce him) and she coveted that greatly; but he said, l "I seek
refuge in Allah (or Allah forbid)! Truly, he is my master!” )
(Soorah Yoosuf 12:23) That is, her husband was the owner of
the house and his master. ( “He made my stay agreeable!” )

(25) Narrated by Al-Bukhari (660) and Muslim (1031).

34S

Mention of the Progeny oflbraheem -t-

,

That is, lie has been kind and hospitable to me. Verily, the
zalimoon will never be successful. And we have discussed
previously His Words: And indeed she did desire him and he
would have inclined to her desire had he not seen the evidence
of his Lord. (Soorah Yoosuf 12:24) - in a manner which is
sufficient and convincing in the Tafaeer.

Most of the sayings of the scholars here are taken from the
books of the People of the Scripture, but is more appropriate
for us to avoid them. What is incumbent upon us is to believe
that Allah, Most High, protected him and declared him
innocent of committing any wrongdoing and He guarded him
and preserved him from it. This is why He, Most High, says.
Thus it was, that We might turn away from him evil and illegal
sexual intercourse. Surely, he was one of Our chosen, guided
slaves. So they raced with one another to the door (Soorah
Yoosuf 12:24,25) That is, he ran from her, seeking to open the
door and 11 ee from the room and she chased after him. They
both found her lord. That is, her husband at the door and
she hastened to speak to her husband before Yoosuf ' - could
do so. and incited him against him: . She said, “What is the
recompense (punishment) for him who intended an evil design
against your wife, except that he be put in prison or a painful
torment?” ( Soorah Yoosuf 12:25). She accused him, while in
fact, she was the guilty one and she protected her reputation and
acquitted herself of any blame. This is why Yoosuf said.
He (Yoosuf) said, “it was she that sought to seduce me." . It
was necessary for him to speak the truth and defend himself,
due to the need to protect his own honor. And a witness of
her household bore witness. It was said that he was a child
in his crib; this was the opinion of ‘Abdullah Ibn ‘Abbas
I bn .farcer At-Tabari preferred this saying and he narrated an
authentic hadeeth to that effect, on the authority of ‘Abdullah

349

Mem ion of the Progeny of Ihrohcem

s ~ — ■ ■ — 'b s

I bn ‘Abbas 4c. Others claimed that the narration could only
be ascribed to ‘Abdullah Ibn ‘Abbas 4® (that is, they did not
ascribe it to the Prophet 3§). ,2fil It was also said that he was a
man of approximately the same age as ‘Ati'ecr, her husband.
And it was also said that his age was close to that ofZulaikha.

Among those who said that he was a man were ‘Abdullah Ibn
‘Abbas 4e, ‘Ikrimah, Mujhaid, Al-Hasan Al-Basri, Qatadah,
As-Suddi, Muhammad Ibn Ishaq and Zaid Ibn Aslam. The
witness said, “If it be that his shirt is torn from the front, then
her tale is true and he is a liar! (Soorah Yoosuf 12:26) That is,
because it will mean that he tried to seduce her and she defended
herself, tearing the front of his shirt. “But it it be that his shirt
is torn from the back, then she has told a lie and he is speaking
the truth!" ? (Soorah Yoosuf 12:27) That is because, if he had
fled from her and she had chased after him and grabbed him
from behind, his shirt would be torn from the back- and such
proved to be the case, which is why Allah, Most High, says, \
So when he (her husband) saw his (Yoosuf's) shin tom at the
back, he (her husband) said, “Surely, it is a plot of you women!
Certainly mighty is your plot!" ( Soorah Yoosuf 12:28). That
is, this is from you women’s plotting: you seduced him against
his will, and then you falsely accused him. Then her husband
turned away and said, O, Yoosuf! Turn away from this! >
(Soorah Yoosuf 12:27). That is. do not mention it to anyone,
because keeping such matters secret is more appropriate and
superior. He ordered his wife to seek forgiveness for the sin that
she had committed and turn in repentance to her Lord. This is
because when a slave repents to Allah, Allah forgives him. And

(26) Ibn Jarccr Al-Tabari narrated it in a mawqoof form (Le. as a narration of
‘Abdullah Ibn ‘Abbas *&) in his Tqfseer (12/193) and he also narrated it
in a marfoo 1 form (Le* as a narration from the Prophet 3s) in his Tqfseer
(12/194).

350

Mention of the Progeny of Ihraheem -sS

while the people of Egypt used to worship idols, they knew
that the One Who forgives sins and punishes the perpetrator
of them is Allah, Alone, and He lias no partners in that. This is
why her husband spoke to her thus and pardoned her in some
respects, because she had seen something that it was difficult to
remain patient over. However, he was a virtuous and honorable
man and so he said, “Ask forgiveness for your sin. Verily, you
were of the sinful.” > { Soorah Yoosuf 1 2:29)

He, Most High, says, And women in tire city said, "The
wife of Al-'Azeez is seeking to seduce her (slave) young man.
indeed she loves him violently; verily we see her in plain error.”
So when she heard of their accusation, she sent for them and
prepared a banquet for them; she gave each one of them a knife
(to cut the foodstuff with), and she said (to Yoosuf), “Come out
before them.” Then, when they saw him, they exalted him (at
his beauty) ant! (in their astonishment) cut their hands. They
said, “How perfect is Allah (or Allah forbid)! No man is this!
This is none other than a noble angel!” She said, “This is he (the
young man) about whom you did blame me (for his love), and
I did seek to seduce him, but he refused. And now if he refuses
to obey my order, he shall certainly be cast into prison, and
will be one of those who are disgraced.” He said. “0, my Lord!
Prison is more to my liking than that to which they invite me.
Unless You turn away their plot from me, I will feel inclined
toward them and be one (of those who commit sin and deserve
blame or those who do deeds) of the ignorant folk.” So his
Lord answered his invocation and turned away from [tint their
plot. Verily. He is the All-Hearing, the All-Knowing ) {Soorah
Yoosuf 12:30-34)

Allah informs us about the actions of the women of the city,
the wives of the princes and the daughters of the powerful and

351

Mention of the Progeny of Ibraheem

influential, how Ihey criticized, denounced and reviled the wife
of Al-'Azeez regarding her attempted seduction of her slave
and her extreme love for him; meaning that he was not worthy
of it, since he was a slave, and nor, they said, did any other like
him deserve it. This is why they said, ( “verily we see her in
plain error.” ( Soorah Yoosuf 12:30) That is, by placing a thing
(i.e. her affection) in a place that was unbefitting. So when
she heard of their accusation. That is, their denunciation
and belittling of her, their pointing accusing fingers at her and
their censure of her for loving her slave and having passionate
feelings for him. They displayed their condemnation of her,
but at the same time, there was some excuse for her. For this
reason, she wanted to make plait) to them that there was indeed,
sonic excuse for her and to show them that this young man
was not as they thought, nor was he like their slaves. So she
sent them an invitation, gathered them in her house and treated
them with due hospitality. Among the things that she presented
them was something that needed to be cut with a knife, like
citron and the like. She gave each one of them a knife (to cut
the foodstuff with) ( Soorah Yoosuf 12:31) She had prepared
Yoosuf dressing him in the finest clothes - who was at the
peak of his youth and beauty - and she ordered him to come
out to them while dressed thus. So he came out to them and he
was, without doubt, more beautiful than a full moon. Then,
when they saw him. they exalted him (at his beauty) ) (Soorah
Yoosuf 12:3 1 ) That is, they extolled him, revered him and they
cut their hands with the knives due to their distraction, and
they did not notice their wounds. They said, "Mow perfect is
Allah (or Allah forbid)! No man is this! This is none other than
a noble angel!” ( Soorah Yoosuf 12:31) It was related in the
hadeeth of A I-lsra ’that the Messenger of Allah said, "Then

352

Mention of the Progeny of fbraheem -fet

I passed by Yoosuf and lie had been given half of all beauty.” {27)

Allah, Most High, says, t She said. “This is he (the young
man) about whom you did blame me (for his love).” ( Soorah
Yoosuf 12:32) Then she praised him for his perfect chastity,

saying, ( and I did seek to seduce him. but he resisted the
temptation > ( Soorah Yoosuf 12:32) That is, he refused, i “And
now, if he refuses to obey my order, he shall certainly be cast
into prison and lie w ill be one of those who are disgraced.” )
(Soorah Yoosuf 12:32) The other women incited him to hear
and obey his mistress, but he vehemently refused and remained
aloof, because he was from the stock of Prophets; he invoked
the Lord of the worlds, saying in his supplication, { o, my
Lord! Prison is more to my liking than that to which they
invite me. Unless You turn away their plot from me, 1 will feel
inclined toward them and be one (of those who commit sin
and deserve blame or those who do deeds) of the ignorant.” )
(Soorah Yoosuf 12:33) That is, if You leave me to depend on
myself, I will be weak and unable to resist. I possess not the
ability to benefit or harm, except as Allah wills, because I am
weak, unless You strengthen me, protect me and preserve [lie
with Your Power and Your Strength. This is why Allah, Most
High, says, ^ So his Lord answered his invocation and turned
away from him their plot. Verily, I le is the AIL Hearing, the All-
Knowing. > (Soorah Yoosuf 12:34)

He, Most High, says, ( Then it appeared to them, after they
had seen the proofs (of his innocence) to imprison him for a
lime. And there entered with him two young men in the prison.
One of them said, “Verily, I saw myself (in a dream) pressing
wine." The other said, “Verily, I saw myself (in a dream)
carrying bread on my head and birds were eating thereof.”

(27) Narrated by Muslim (162).

353

Mention of the Pmgetty of Ibraheem

/

(They said), “Inform us of die interpretation of this. Verily,
we tli ink you arc one of the Muhsinoon (doers of good).” He
said, “No food will come to you (in wakefulness or in dream)
as your provision, but I will inform (in wakefulness) of its
interpretation before it (the food) comes. This is of that which
my Lord has taught me. Verily. I have abandoned the religion
of a people that believe not in Allah and are disbelievers in the
Hereafter (i.e. the Kan'aniyoim of Egypt who were polytheists
and used to worship the sun and other false deities). And I have
followed the Religion of my fathers, - Ibraheem, Ishaq and
Ya'qoob, and never could we attribute any partners whatsoever
to Allah. This is from the Grace of Allah to us and to mankind,
but most men thank not (i.e. they neither believe in Allah, nor
worship Him). O, two companions of the prison! Are many
different lords (gods) better, or Allah, the One, the Irresistible?
You do not worship besides Him but only names which you
have named (forged), you and your fathers, for which Allah
has sent down no authority. The command (or the judgment)
is for none but Allah. He has commanded that you worship
none but Him (i.e. Ilis Monotheism), that is the (true) straight
Religion, but most men know not. O, two companions of the
prison! As for one of you. he (as a servant) will pour out wine
for his lord (king or master) to drink; and as for the other, he
will be crucified and birds will eat from his head. Thus is the
case judged concerning which you both did inquire." ( Soorah
Yoosuf 12:35-41)

Allah, Most High, tells us that after it became obvious to them
that Yoosuf %£? was innocent, Al-'Azeez and his wife decided
to imprison him until such time as the gossip about him and
AI- ‘Azeezs wife died away. Al-'Azeez suppressed the facts, in
order to make it appear that it was Yoosuf who had tried to
seduce her against her will and so he was imprisoned because

354 Mention of the Progeny of thrakeem %±.

r T ~ " " ' S

of it. So he was wrongfully and unjustly imprisoned. This was
a part of what Allah had ordained for him and it was the means
by which He protected him. lor He removed him from their
company and the need to associate with them. It was based on
this that some Sufis claimed, according to what Ash-Shafi‘i has
reported from them, that a part of chastity is to remove oneself
from temptation.

Allah, Most High, says. And there entered with him two
young men in the prison. {Soorah Yoosuf 12:36) It was said
that one of them was the king’s cup bearer, and it has been said
that his name was Banu. 'flic other was the king’s baker, i.e.
the one who prepared his food, and is known to the Turks as
Jashankir, and according to what has been said, his name was
Mujallath. Both of them had been accused of something by
the king, who had them thrown in jail. When they saw Yoosuf
-fri: in jail, they were amazed by his character, his dignified
demeanor, his faith, his words and actions, his frequent acts of
worship and his good conduct toward his fellow-man. Each of
them had a dream appropriate to him.

The scholars of tafseer said that they both had their dreams
on the same night. As for the cup-bearer, he saw three branches
from a grape-vine, which had produced leaves and ripe grapes
and he took them and squeezed them into the king's cup and
then he gave it to him to drink. The baker saw three baskets of
bread on his head and three birds of prey eating from the top
basket. They both related their dreams to Yoosuf and asked
him to interpret them for them, saying, “Verily, we think you
are one of the Muhsinoon (doers of good). ' {Soorah Yoosuf
12:36) He informed them that he was knowledgeable regarding
the interpretation of their dreams and skilled in such matters.
He said, “No food will come to you (in wakefulness or in

35 5

Mention of the Progeny oflhraheem

dream) us your provision, bui I will inform (in wakefulness)
its interpretation before it (the food) comes to you." ? (Soorah
Yoosuf 12:37) It was said that the meaning is: no matter what
visions you see, I will interpret them for you before it happens;
and it will be as I said. It was also said that it means: 1 will
inform you of what food will come to you before it arrives,
whether it be sweet or bitter, as ‘Eesa said, “And 1 inform
von of what you eat, and what you store in your houses.'' )
{Soorah Ali 'Imran 3:49) He said to them, “This is from the
things that Allah has taught to me, because l believe in Him,
affirm His Oneness and adhere to the Religion of my noble
fathers, Ibrahcem, Al-Khaleel Ishaq $£& and Ya‘qoob.”

“And never could we attribute any partners whatsoever to
Allah. This is from the Grace of Allah to us." That is, that He
has guided us to this. • “And to mankind." That is, that He
has commanded us to call them to Him, guide them and direct
them to Him. He (i.e. belief in Him) is firmly embedded in
their innate natures and implanted in their natural dispositions.
i “But most men thank not (i.e. they neither believe in Allah,
nor worship Him).” (Soorah Yoosuf 12:38)

Then he called upon them to believe in Allah’s Oneness
and he censured the worship of anyone other than Allah and
belittled and expressed scorn for the worship of idols. He said,
i “0, you two companions of the prison! Are many different
(gods) better, or Allah, the One, the Irresistible? You do not
worship besides Him but only names which you have named
(forged), you and your fathers, for which Allah has sent down
no authority. The command (or the judgment) is for none but
Allah." » {Soorah Yoosuf 12:39,40). That is. He is the Disposer
of (the affairs of) 1 E is creation and He is the Doer of what He
wills. Who guides whom He wills and increases in error whom
He wills. “He has commanded that you worship none but

m

Mention of the Progeny of ibmheem

/ ■■ ,

Him (i.e. His Monotheism).” ( Soorah Yoosttf 12:40). That is.
Alone, without ascribing partners to Him. “That is the straight
Religion." * ( Soorah Yoosttf 12:40). That is, the true Religion
and the Straight Path. “But most men know not.” (Soorah
Yoosttf \2-A0). That is, they will not be guided to it, in spite of
its clarity and its obviousness. His preaching to them both in
this situation was of the utmost perfection, because their hearts
extolled him and were ready to accept what he said. Therefore it
was appropriate to call them to that which was more beneficial
to them than about that which they asked and requested from
him. Then he undertook that which was incumbent upon him
and guided to that to which he had been guided, saying, **0.
you two companions of the prison! As for one of you, he (as
a servant) will pour out wine for his lord (king or master) to
drink.” (Soorah Yoosttf 1 2:4 1 ). The scholars said that he was
the cup-bearer. * “And as for the other, he will be crucified
and birds will eat from his head.” (Soorah Yoosttf 12:41)
The scholars said that he was the baker. “Thus is the case
judged concerning which you both did inquire." (Soorah
Yoosttf 12:41). That is, this will happen, and it is inevitable,
no matter what. Tins is why it was said in a hadeeth, “A vision
flutters over a man as long as it is not interpreted, but when it
is interpreted, it happens.” <3! "

Allah, Most High, says. And he said to the one whom he
knew to be saved. “Mention me to your lord (i.e. your king, so
as to get me out of the prison).” But Shaitan made him forget
to mention it to his lord. So he (Yoosuf) stayed in prison a few
(more) years. (Soorah Yoosuf M AT)

(28) This is an authentic hadeeth narrated by Abu Dawood (5020), Al-Tirmr-
dhi (2279), Ibn Majah (3914), Ahmad ( 1 5749) and Ad-Darimi (2148), on
the authority of Laqcct Ibn Sabirah - y.

357

Mention of the Progeny of Ibraheem

s — s

Allah, Most High, informs us that Yoosuf said lo the one
whom he knew would be saved, which was the cup-bearer,
< “Mention me to your lord.” ). That is, mention my case
and the situation that I am in to your king; I am imprisoned,
without having committed any crime. This is evidence of the
permissibility of taking the necessary steps to achieve one’s
objective and this is not inconsistent with trusting in the Lord
of lords ( tciwakkul ). As for the saying of Him, Most High: {
Hut Shaitan made him forget to mention it to his lord . (Soar ah
Yoosuf 12:42). That is, Satan caused the man who was saved to
forget to mention what Yoosuf had entrusted to him.

He, Most High, says, { And the king (of Egypt) said, “Verily,
I saw (in a dream) seven fat cows, whom seven lean ones were
devouring - and of seven green ears of com, and (seven) others
dry. O, notables! Explain lo me my dream, if it be that you can
interpret dreams.” They said, “Mixed up false dreams and we
are not skilled in the interpretation of dreams.” Then the man
who was released (one of the two who were in prison), now at
length remembered and said, “I will tell you its interpretation,
so send me forth.” (He said), “O, Yoosuf, the man of truth!
Explain to us (the dream) of seven fat cows whom seven lean
ones were devouring, and of seven green cars of com, and
(seven) others dry. that I may return to the people, and that
they may know.” (Yoosuf) said, “For seven consecutive years,
you shall sow as usual and that (the harvest) which you reap
you shall leave in ears, (all) except a little of it which you
may eat. Then will come after that, seven hard (years), which
will devour what you have laid by in advance for them, (all)
except a little of that which you have guarded (stored). Then
thereafter will come a year in which people will have abundant
rain and in which they will press (wine and oil)." ) (Soorah
Yoosuf 1 2:43-49)

358 Mention of the Progeny of Ihraheem

*■ * • • ^

This was one of the means by whicii Yoosuf M obtained
his release from prison, with honor and respect. To wit, this
vision was seen by the king of Egypt, who was Ar-Riyyan Ibn
Al-Waleed Ibn Tharwan, Ibn Arashah Ibn Faran Ibn ‘Amr Ibn
Tmlaq Ibn Lawuz Ibn Sam (Shem) Ibn Nooh «SS1.

The People of the Scripture said that lie saw in the dream that
he was on the edge of a river and seven fat cows had emerged
from it and they began to graze in a meadow there; then seven
lean, weak cows emerged from that river and they began to
graze along with the first seven. Then they turned upon them
and devoured them. Then he awoke in a state of alarm. Then he
slept again and saw seven green ears of wheat on a single stalk
and suddenly, seven thin, withered ears ate them. Then the
king awoke in a state of alarm. When he infonned his council
of elders and his people about what he had seen, there was
no one among them who was skilled in the interpretation of
dreams. Indeed, i “Mixed up false dreams.” ) ( Soorah Yoosuf
12:44). That is, these are a mixture of the dreams that you had
during the night and it may be that there is no meaning to them;
in addition to this, we have no expertise in this field. This is
why they said, ( and we are not skilled in the interpretation of
dreams ) {Soorah Yoosuf 12:44), At this moment, the one who
had been freed from jail remembered the trust with which he
had been charged by Yoosuf &S.

This is why Allah, Most High, says, ( Then the man who was
released (one of the two who were in prison), now at length
remembered and said. . ( Soorah Yoosuf 12:45) That is, he
remembered the trust after a few years had passed. He said to
his people and to the king, i “I will tell you its interpretation,
so send me forth.” ) ( Soorah Yoosuf 12:45) That is, send me to
Yoosuf; and he went to him and said, (He said), “O, Yoosuf,

359

Mention of the Progeny of fbroheein

the man of truth! Explain to us (the dream) of seven fat cows
whom seven lean ones were devouring, and of seven green
ears of com, and (seven) others dry, that 1 may return to the
people, and that they may know.” {Soorah Yoosuf 1 2:46) He
interpreted for them from the dreams of the king that which
showed that seven years of abundance would be followed by
seven years of drought. “Then thereafter will come a year in
which people will have abundant rain.” > {Soorah Yoosuf 1 2:49).
That is, they will experience rain, abundance and comfort
"and in which they will press.” {Soorah Yoosuf 1 2:49). That
is, they will press or juice the things that they commonly used
to press, such as sugar cane, grapes, olives, sesame seeds and
other things. He interpreted the dreams for them and guided
them as to what they should do during the years of plenty and
the years of famine and how they should store the grain they
had harvested during the seven years of plenty, i.e. in its ears,
except for what they set aside for their use (i.e. to be eaten).
He also told them to keep only a minimum of seeds during
the seven lean years, since it was most likely that the seeds
would not produce any return. This proves how complete was
Yoosuf s knowledge, perception and understanding.

l ie. Most High, says. And the king said, “Bring him to me.”
But when the messenger came to him, (Yoosuf) said, "Return
to your lord and ask him, “Wluit happened to the women who
cut their hands? Surely, my Lord (Allah) is Well- Aware of their
plot.” (The king) said (to the women), “What was your affair
when you did seek to seduce Yoosuf.'” The women said, “Allah
forbid! No evil know we against him!” The wife of Al-'Azeez
said, “Now the truth is manifest (to all), it was I who sought to
seduce him, and he is surely of the truthful.” I Ic said. "It was in
order that he {Al- ‘Azeez) may know that I betrayed him not in
secret. And. verily! Allah guides not the plot of the betrayers.

360

Mention of the Pntgenv of lbraheem ■££

s — — — — — ' — =— %

Anti I free not myself (from the blame). Verily, the (human) self
is inclined to evil, except when my Lord bestows His Mercy
(upon whom He wills). Verily, my Lord is Oft-Forgiving,
Most Merciful.” / (Soorah Yoositf 12:50-53). When the king
realised the completeness of Yoosuf’s knowledge, the perfect
nature of his intellect, his acute powers of perception and his
understanding, he ordered that he be brought in his presence,
so that he might become a member of his inner circle. When
the king’s messenger came to him with this information, he
preferred not to leave until it had become clear to everyone
that he had been wrongly and unjustly imprisoned and that he
was totally innocent of the crime they had falsely ascribed to
him. ( [Yuosufj said, Return to your lord ), that is, the king.
( "and ask him, "What happened to the u omen who cut their
hands? Surely, my Lord (Allah) is Well-Aware of their plot.”
) (Soorah Yoosuf 1 2:50) It was said that it means: Verily,
my master, Al- ‘Azeez knows that 1 am innocent of what was
attributed to me; i.c. so tell the king to ask them how 1 strongly
rejected their advances, when they attempted to seduce me
and encourage them to tell the truth about this matter, which is
neither honorable nor right. So when they were asked about it,
they acknowledged what had actually happened and confirmed
Yoosuf’s praiseworthy conduct. The women said, "Allah
forbid! No evil know we against him!” ) (Soorah Yoosuj 12:5 1 ).
At this point, 4 the wife of A l- ‘Azeez said >. That is, Zulaikha.
4 “Now the truth has hashasa .” (Soorah Yoosuf 12:51). That
is, now the truth has become manifest to all; and the truth
has a greater right to be heeded (than falsehood). < “It was I
who sought to seduce him, and he is surely of the truthful.” )
(Soorah Yoosuf 12:51). That is regarding his claim that he is
innocent, that he did not attempt to seduce me and that he was
wrongfully and unjustly imprisoned, based on false testimony.

361

Mention of the Progeny of Ibraheem

*'

And He, Most High, says, < He said. “It was in order that he
(Al-'Azeez) may know that 1 betrayed him not in secret. And.
verily! Allah guides not the plot of the betrayers.” ) (Soorah
Yoosuf 12:52). It was said that this was the saying of Yoosuf £3;
i.e. 1 only requested this investigation in order that Al-‘Azcez
should know that 1 did not betray him in his absence. It was
also said that it was the conclusion of the speech of Zulaikha,
i.e. 1 only acknowledged this (sin) in order that my husband,
Al-‘Azecz should know that I did not actually betray him in
this matter (by committing adultery). It was only an attempted
seduction, and it did not result in unlawful sexual intercourse.
This interpretation was supported by a great number of the
later scholars and others. But Ibn Jarcer and Ibn Abi Hatim
only related the first interpretation.

i “And I free not myself(from the blame). Verily, the (human)
self is inclined to evil, except when my Lord bestows His Mercy
(upon whom He wills). Verily, my Lord is Ofl-Forgiving, Most
Merciful." ) (Soorah Yoosuf 12:53) It was said that this was
from the speech of Yoosuf £33 and it was also said that from
the speech of Zulaikha; the view that it is a continuation of
the speech of Zulaikha is more apparent, more appropriate and
stronger. And Allah knows better.

And He, Most High, says, * And the king said, “Bring him to
me that 1 may attach him to my person." Then, when he spoke
to him, he said. “Verily, this day, you are with us high in rank
and fully trusted.” (Yoosuf) said, "Set me over the storehouses
of the land; I am indeed hafeez and 'ahem." (as Minister of
Finance in Egypt, in place of Al-'Azeez who was dead at that
time). Thus did We give full authority to Yoosuf in the land, to
take possession therein, as when or where lie likes. We bestow
of Our Mercy on whom We please, and We make not to be lost

362

Mention of the Progeny of Ibraheem -fc.

s

ihe reward of Al-Muhsinoou. (Soorah Yoosuf 12:54-5 7)

When Yoosuf’s spotless character and his innocence of the
accusation they had leveled against him became apparent to
the king, lie said. Bring him to me that I may attach him
to my person.” . That is, I will make him one of my inner
circle members, a prominent member of my government and
an eminent personage in my entourage. When he had spoken
to him and heard his words and his situation had become clear
to him, ' He said, “Verily, this day, you are with us high in
rank and fully trusted.” ( Soorah Yoosuf 12:54) That is a
person occupying a position of authority and trustworthiness.
i [Yoosut] said, “Set me over the storehouses of the land; 1 am
indeed hqfeez and 'aleem." } (Soorah Yoosuf 1 2:55) He asked
the king to appoint him to oversee the grain stores, because
of the expected depletion in the amount of grain stored after
seven years of plenty, as he would then be in a position to
manage the situation in a manner that was pleasing to Allah, by
making provisions for them and treating them with kindness.
He informed the king that he was . "hqfeez" . That is, strong
in preserving what was in his hands and he could be trusted
not to deal with it in any dishonest way. He also said that he
was “ 'aleem" >, That is, possessing full knowledge of things
and of the best way to deal with the grain stores. In this, there
is evidence of the permissibility of seeking an appointment for
the one who knows himself to be trustworthy and capable.

Allah, Most High, says, * Thus did We give full authority
to Yoosuf in the land, to take possession therein, as, when
and where he liked. ( Soorah Yoosuf 12:56) That is, after
imprisonment, hardship and confinement came freedom to do
as he pleased within the lands of Egypt, to lake possession
therein, as. when and where he liked. That is, whatsoever he

363

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wished was made lawful for him; thus did Allah honor him,
bestow on him an enviable reward and exalt him. * We bestow
of Our Mercy on whom We please, and We make not to be
lost the reward of Al-Muhsinoon (those who do good deeds)

(Soorah Yoosuf 1 2:56) That is, all of this is a part of Allah’s
Recompense and Reward for the Believer, in addition to the
abundance of goodness and handsome reward that have been
stored for him in the Hereafter. This is why Allah, Most High,
says, < And verily, the reward of the Hereafter is better for
those who believe and used to fear Allah and keep their duty to
Him (by abstaining from all kinds of sins and evil deeds and by
performing all kinds of righteous good deeds) (Soorah Yoosuf
12:57) It was said that ’Atfeer died and the king appointed
Yoosuf in his place and married his widow, Zulaikha, to him.
and he was an honest and trustworthy minister.

Allah, Most High, says, *' AndYoosuFs brethren came and they
entered unto him, and he recognized them, but they recognized
him not. And when he furnished them forth with provisions
(according to their need), he said, “Bring me a brother of yours
from your father; (he meant Binyameen). See you not that 1
give full measure, and that ! am the best of the hosts? But if
you bring him not to me, there shall be no measure for you with
me, nor shall you come near me.” They said, “We shall try to
get permission (for him) from his father, and verily, we shall
do it." Anti lie (Yoosuf) told his servants to put their money
(with which they had bought the corn) into their bags, so that
they might know it when they go back to their people, in order
that they might come back. ) (Soorah Yoosttf 12:5 8-62) Allah,
Most High, informs us about the arrival of Yoosuf’s brothers
in the lands of Egypt, where they had come to purchase food
(grain, etc.) after the years of drought had spread throughout
the lands surrounding Egypt. At that time, Yoosuf >ft£J was in

364 Mention of the Progeny of Ihraheem -fet

s

charge of both secular and religious affairs in Egypt and when
they entered in his presence, he recognized them, but they did
not recognize him, for they could not have dreamed of the rise
to high status and greatness that had come to Yoosuf this is
why he recognized them, but they did not recognize him,

Allah, Most High, says, ( And when he furnished them
forth with provisions (according to their need) >. That is,
he had given them the foodstuffs (grain etc.) which were
in accordance with his custom, of giving to every person
a camel- load and not more, ( he said “Bring me a brother
of yours from your father.” ) This was after he had asked
them about their situation and how many they were, and
they had replied, “We were twelve men, but one of us died
and his full brother remained with our father.” He then said,
“If you come back next year, bring him to me.” ' “See you not
that I give full measure, and that I am the best of the hosts?”

That is, 1 have treated you hospitably and entertained you
well. Thus did he encourage them to return to him with their
half-brother (Binyameen). In case they entertained the idea of
not returning to him, he said, 4 “But if you bring him not to
me, there shall be no measure for you with me, nor shall you
come near me.” )- That is, 1 will not give you any supplies and
I will not allow you to come to me at all. This was in contrast
to the kindness that he had extended to them on their arrival.
So he strove to ensure that they would bring Binyameen with
them, in order to satisfy his desire to see him, by employing
a carrot-and-s tick-approach. ( They said, “We shall try to get
permission (for him) from his father.” (Soorah Yoosuf 12:61).
That is, we will try our utmost to arrange that he accompanies
us and to bring him to you. 4 “And verily, we shall do it ”

: (Soorah Yoosuf 12:61). That is, and certainly, we are able
to accomplish that. Then he ordered his servants to place the

Mention of the Progeny oflbraheem

365

merchandise they had brought with them to exchange for food
in their saddle-bags, without them realizing it. So when they
returned to their father, they said, “O, our father! No more
measure of grain shall we get. So send our brother with us,
and we shall get our measure and truly we will guard him.” He
said, “Can i entrust him to you except as I entrusted his brother
(Yoosuf) to you aforetime? Hut Allah is the Best to guard, and
1 le is the Most Merciful of those who show mercy.” And when
they opened their bags, they found their merchandise had been
returned to them, They said, “0, our father! What (more) can
we desire? This, our merchandise lias been returned to us, so
we shall get food for our family, and we shall guard our brother
and add one more measure of a camel’s load. This quantity is
easy.” He (Ya’qoob) said, “I will not send him with you until
you swear a solemn oath to me in Allah’s Name, that you will
bring him back to me unless you are yourselves surrounded
(by enemies, etc.).” And when they had sworn their solemn
oath, he said, “Allah is the Witness over what we have said.”
And lie said, “O, my sons! Do not enter by one gate, but enter
by different gales, and I cannot avail you against Allah at all.
Verily! The decision rests only with Allah. In him, 1 put my
trust and let all those that trust, put their trust in Him.” And
when they entered according to their father’s advice, it did not
avail them in the least against (the Will of) Allah, it was but a
need of Ya‘qoob’s inner-self which he discharged. And verily,
he was endowed with knowledge because We had taught him,
but most men know not. (Soorah Yoosuf 12:63-68) Allah,
Most High, relates what happened to them after they returned
to their father and how they said to him, 4 “No more measure
of grain shall we get.” ) That is, after this year, unless you
send our brother (Binyameen) with us; if you send him with
us, we will not be prevented from receiving grain. ( And when

-w—

366

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Mention oj the Progeny oflbraheem -te.

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they opened their bugs, they found their merchandise had been
returned to them. They said. "O. our father! What (more) can
we desire? This, our merchandise has been returned to us.” ).
That is, what else can you wish for, now that our merchandise
has been returned to us? "so we shall get food for our family.”
). That is, we will be able to provide for them and bring them
that which is beneficial to them this year and which will
relive the drought they arc facing. < "And we shall guard our
brother and add.” \ That is, because of his presence, "one
more measure of a camel’s load.” . Allah, Most High, says,
"This quantity is easy.” >. That is, in return for his other son
going with them. Ya'qoob was very close indeed to his son,
Binyamccn, because he could smell in him the scent ofYoosuf
and he found consolation in him for the loss of Yoosuf
>&0. This is why he said, \ "l will not send him with you until
you swear a solemn oath to me in Allah’s Name, that you will
bring him back to me unless you are yourselves surrounded (by
enemies, etc.)." ). That is, unless you are all prevented from
bringing him back. Ami when they had sworn their solemn
oath, he said, "Allah is the Witness over what we have said.”
). He confirmed their oaths and validated their covenants and
took precautions to ensure the safety of his son (Binyamcen);
but caution cannot avail against that which has been Divinely
ordained. Had it not been for his need and the need of his
people for supplies, he would not have sent his beloved son.
But Allah's Divine Ordainment has its own rules; and the Lord,
Most High, ordains what He Wills, chooses what He Wants
and decides what He wills. And He is the Most Wise, the All-
Knowing. Then he ordered them not to enter the city through
one gate; but to enter it through different gates. It was said that
he desired that none should afflict them with the evil eye of
jealousy; lli is was due to the fact that they were all handsome

367

Mention of the Progeny oflbraheem

, s

men of strong form. This was said by ‘Abdullah Ibn ‘Abbas
Mujahid, Muhammad Ibn Ka‘b , Qatadah, As-Suddi and
Ad-Dahhak. It was also said that he wanted them to separate,
that haply, they might find some trace of Yoosuf HiB. This was
said by Ibraheem An-Nakha‘i. But the first opinion appears
more correct, which is why he said, i “and 1 cannot avail you
against Allah at all." . Allah, Most High, says, 1 And when
they entered according to their father’s advice, it did not avail
them in the least against (the Will of) Allah, it was but a need
of Ya'qoob’s inner-self which he discharged. And, verily, he
was endowed with knowledge because We had taught him, but
most men know not. > (Soorah Yoosuf 12:68)

He, Most High, says, And when they went in before
Yoosuf, he betook his brother (Binyameen) to himself and
sitid, “Verily! I am your brother, so grieve not for what they
used to do.” So when he had furnished them forth with their
provisions, he put the bowl into his brother’s bag, then a crier
called out, “O, you (in) the caravan! Surely, you are thieves!”
They, turning toward them, said. “What is it that you have
missed?" They said, "We have missed the bowl of the king
and for him who produces it is (the reward of) a camel load; 1
will be bound by it." They said, “By Allah! Indeed you know
that we came not to make mischief in the land, and we are no
thieves!" They (Yoosuf’s men) said, "What then shall be the
penalty of him. if you are (proved to be) liars?" They (Yoosuf’s
brothers) said. “The penalty should be that he in whose bag it
is found should be held for the punishment (of the crime). Thus
we punish the ml i moon (wrongdoers etc.)!” So he (Yoosuf)
began (the search) in their bags before the bag of his brother.
Then he brought it out of his brother’s bag. Thus did We plan
for Yoosuf. 1 le could not take his brother by the law of the king
(as a slave), except that Allah willed it. (So Allah caused the

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Mention of the Progeny of Ibraheem -fe

— V

brothers to bind themselves with their way of “punishment,
i.e. the enslavement of a thief.”) We raise to degrees whom Wc
please, but over all those endowed with knowledge is the All-
Knowing (Allah). They (Yoosufs brothers) said, “If he steals,
there was a brother of his (Yoosuf) who did steal before (him)."
But these things did Yoosuf keep in himself, revealing not the
secrets to them. I le said (within himself), “You arc in the worst
case, and Allah knows best the truth of what you assert!" They
said, “O, ruler of the land! Verily, he has an old father (who will
grieve for him); so take one of us in his place. Indeed wc think
that you are one of the Muhsinoon (those who do good).” He
said, “Allah forbid that we should take anyone but him with
whom wc found our property. Indeed (if we did so), we should
be zalimoon (wrongdoers )." (Soorah Yoosuf 1 2:69-79)

Allah relates what happened to them when they entered with
their brother, Binyameen, the presence of his full brother,
Yoosuf '&i : , and how he received him and informed him in secret
that he was his brother, ordering him to keep this knowledge
to himself and not to share it with them. Then he ordered his
servants to place the bowl from which he drank and which he
used as a measure for the people during those times of drought
among Binyamccn’s belongings. Then he told them that they
(his brothers) had stolen the king’s measuring bowl. And he
promised them (the servants) that if it was returned to him, he
would reward the finder with a camel-load of food. The caller
guaranteed this to them. They (the brothers) approached the
one who had accused them and they rebuked him and strongly
censured him for what he had said to them. They said, "By
Allah! Indeed you know that we came nut to make mischief
in the land, and we are no thieves!” >. That is, you know of
us what contradicts the accusation of theft that you have made
against us. They ( Yoosuf s men) said, “What then shall he the

369

Mention -of the Progeny o/lhraheem

s- ' ‘ — —

penalty of him, if you arc (proved to be) liars?’* They (Yoosufs
brothers) said. “The penally should be that he in whose bag
it is found should be held for the punishment (of the crime).
Thus we punish the zalimoon (wrongdoers etc.)!" >. This was
their law, that the thief should be given up to the victim of the
theft, which is why they said, i “Thus we punish the zalimoon
(wrongdoers, etc.)!" )

He, Most High, says, { So he (Yoosuf) began (the search)
in their bags before the bag of his brother. Then he brought
it out of his brother’s bag ) (Soorah Yoosuf 12:76) This was
in order to avoid suspicion and to perfect the plot. Then He,
Most High, says, Thus did We plan for Yoosuf (Joseph). 1 le
could not take his brother by the law of the king (as a slave),

(Soorah Yoosuf 12:76) That is, had they not acknowledged
that the punishment for one in whose luggage the bowl was
found was that he be handed over to the victim of the theft,
Yousuf would not have been able to take him, according to
Egyptian law. Except that Allah willed it. (So Allah caused
the brothers to bind themselves with their way of “punishment,
i.e. the enslavement of a thief.") We raise to degrees whom We
please ), that is, in knowledge, * but over all those endowed
with knowledge is the All-Knowing (Allah). This is because
Yoosuf was more knowledgeable and more perceptive
than his brothers and he possessed a stronger will and firmer
resolution than they did. He only did what he did in accordance
with Allah’s Command to do so. This was because of the great
benefit that resulted from it - and that was the coming of his
father and his people to him and their approaching him in a
delegation. When they saw the bowl being brought out from the
baggage of Binyamcen, They ( Yoosufs brothers) said, “If he
steals, there was a brother of his who did steal before (him).”

(Soorah Yoosuf 1 2:77). They were referring to Yoosuf S3?. It

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Mention of the Progeny of ihraheem y -

was said that he had stolen the idol of his maternal grandfather
and destroyed it. It was also said that his paternal aunt had tied
a bell belonging to Ishaq >&£?■ around him, under his clothing,
when he was an infant; then they discovered it under his
clothing and he (being a small child) was unaware of what she
had done. And she had only done this because she wanted him
to be in her care, because she loved him.

He, Most High, says, , “You are in the worst case, and Allah
knows best the truth of what you assert!" . He answered them
silently, in low voice - and his words were words of clemency
and kindness, forgiveness, and pardon; they also spoke with
kindness and gentleness, (though aloud) saying, “0, ruler
of the land! Verily, he has an old father (who will grieve for
him); so take one of us in his place. Indeed we think that you
are one of the Muksinoon (those who do good).” He said.
“Allah forbid that we should lake anyone but him with whom
we found our property. Indeed (if we did so), we should be
zaiimoon (wrongdoers)." (Soorah Yoositf 12:78). That is, if
we let the accused go free and took an innocent person. This is
something that we would not do and we would not permit it to
be done. We will only take the person in whose possession we
found our property.

He, Most High, says, So, when they despaired of him. they
held a conference in private. The eldest among them said,
"Know you not that your father did lake an oath from you in
Allah’s Name, and before this you did fail in your duty with
Yoosuf? Therefore 1 will not leave this land until my father
permits me. or Allah decides my case and He is the Best of
the judges. Return to your father and say, “O, our father!
Verily, your son (Binyamcen) has stolen, and we testify not
except according to what we know, and we could not know

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Mem ion of the Progeny of Ibruheem

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the unseen! And ask (the people of) the town where we have
been, and the caravan in which we returned, and indeed we are
telling the truth.” I le (Ya’qoob) said, “Nay. but your ownselves
have beguiled you into something. So patience is most fitting
(for me). May be Allah will I ing 'hem all (back) to me. Truly.

I le. only He is All-Knowing, Most Wise.” And he turned away
from them and said, “Alas, my grief for Yoosuf ]!" And he lost
his sight because of the sorrow he was suppressing. They said,
“By Allah! You will never cease remembering Yoosuf until you
become weak with old age, or until you be of the dead." He
said, “I only complain of my grief and sorrow to Allah, and I
know from Allah that which you know not, “0, my sons! Go
you and inquire about Yoosuf and his brother, and never give
up hope of Allah's Mercy. Certainly no one despairs of Allah’s
Mercy, except the people who disbelieve." (Soorah Yoosuf
12 : 80 - 87 )

Allah, Most High, informs us about them, saying that when
they despaired of taking Binyameen from Yoosuf they
began to whisper to one another in private. ( The eldest among
them said, ; - that was Roobeel { “Know you not that your
father did take an oath from you in Allah’s Name.. .” . That is,
you have broken your oath to him and you have been negligent
with him (i.e. Binyameen) as you were formerly negligent with
his brother, Yoosuf. Now I cannot face him. ( “Therefore I will
not leave this land...” . That is. 1 will continue to stay here
f “until my father permits me...” ). That is, to come to him
{ “or Allah decides my case..." . That is. He enables me to
secure my brother’s return to my father. ( And 1 le is the Best
of the judges. Return to your father and say. “O, our father!
Verily, your son (Benjamin) has stolen...” }. That is, inform
him of what you have seen of the matter with your own eyes. (
“And we testify not except according to what we know, and we

372

Mention of the Progeny oflbraheem -fe*

, , . -s

could nol know the unseen! And ask (the people of) the town
where we have been, and the caravan in which we returned .” ).
That is, what we have told you about them seizing our brother
because he had committed an act of theft is a matter which has
become widely known in Egypt and the people of the caravan
in which we returned know about it, because they were there.
i “And indeed we arc telling the truth.” Me (Ya'qoob) said,
“Nay, but your ownseives have beguiled you into something.
So patience is most fitting." . That is, the matter is not as you
have described; lie did not steal, because it is not in his nature
to do so. It is only your own selves that have seduced you into
believing something (that is not true), so patience is the most
fitting thing for me.

Then he said, “May be Allah will bring them all (back)
to me.” >. That is, Yoosuf 3®, Binyameen and Roobeel.
“Truly, He, only Me is All-knowing.” ). That is, regarding my
situation and the separation that I am enduring from my loved
ones. ( “Most Wise.” ). That is, in all that He ordains and all
that He does; and His is the most far-reaching Wisdom and
the irrefutable evidence. ( And he turned away from them
That is, Ya‘qoob ijSSt turned away from his sons. { And said,
“Alas, my grief for Yoosuf! ) This new grief reminded him of
his former grief and resurfaced that which had been latent, as
someone said,

Let your heart roam wherever you wish for the sake of love,
But (true) love is only for the first love.

And someone else said,

My companion censured me for weeping at the graves.

For the tears that welled up and spilt forth.

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Mention of the Progeny of ihraheein

s

W-

And he said, "Do you weep for every grave that you see?
For a grave which consists of layers of sand? ”

/ said to him, “ Verily ; grief evokes grief so leave me.

For all of this is the grave of Malik. ”

He, Most High, says, Ami his eyes became while because
of the sorrow. That is, he became blind due to excessive
weeping that he was suppressing. That is, the extreme grief,
sorrow and longing that he was feeling for Yoosuf ffiS'. When
his sons observed the emotional upset and the pain of being
parted (from Yoosuf and Binyameen) that he was suffering,
they said to him in tones of compassion, pity and concern for
him, “By Allah! You will never cease remembering Yoosuf
until you become weak with old age. or until you be of the
dead." That is, you will continue to remember him until your
body becomes weak and your strength departs, so if you lake
care of yourself, it will be better for you. He said, “1 only
complain of my grief and sorrow to Allah, and I know from
Allah that which you know not." > ( Soorah Yoosuf 12:86). That
is, 1 do not complain to you or to anyone among the people
about my situation; 1 only complain to Allah, the Almighty, the
All-Powerful, and I know that He will make a release and an
escape for me from the situation that 1 am in. 1 also know that
Yoosuf s vision must be fulfilled and that you and I will find no
alternative to prostrating to him, as he saw. This is why he said,
“and I know from Allah that which you know not." Then he
said to them, in order to incite them to find Yoosuf >&£ and his
brother, that they should go and inquire about the matter: “O.
my sons! Go you and inquire about Yoosuf and his brother, and
never give up hope of Allah's Mercy. Certainly no one despairs
of Allah’s Mercy, except the people who disbelieve.” {Soorah
Yoosuf 12:87). That is, do not despair of attaining relief after
hardship, because no one despairs of Allah's Mercy and Relief

374

Mention of the Progeny qflbraheem -fet

and the release from adversity that He can ordain, except the
disbelieving people.

He, Most High, says, Then, when they entered unto him
(Yoosuf). they said. “0. ruler of the land! A hard time has hit us
and our family, and we have brought but poor capital, so pay us
full measure and he charitable to us. Truly, Allah does reward
the charitable.” He said, “Do you know what you did with
Yoosuf and his brother, when you were ignorant?” They said.
"Are you indeed Yoosuf?” lie said, “1 am Yoosuf, and this is
my brother (Binyameen). Allah has indeed been Gracious to us.
Verily, he who fears Allah with obedience to Him (by abstaining
from sins and evil deeds, and by performing righteous good
deeds), and is patient, then surely, Allah makes not the reward
of the Muhsinoon (those who do good) to be lost.” They said.
"By Allah! Indeed Allah has preferred you above us, and we
certainly have been sinners,” lie said, “No reproach on you
this day, may Allah forgive you, and He is the Most Merciful
of those who show mercy! Cio with this shirt of mine, and cast
it over the face of my father, he will become clear-sighted, and
bring to me all your family.” {Soora/i Yoosuf 12:88-93)

Allah, Most High, informs us about the return of Yoosuf’s
brothers to him. their visit to him and their desire for his grain
and for him to show charity toward them by returning their
brother, Binyameen to them. ' Then, when they entered unto
him (Yoosuf), they said, “O. ruler of the land! A hard lime has
hit us and our family.” . That is, drought and straitened times,
in addition to a large family “and we have brought but poor
capital...” )• That is, we have brought money for the food
we want to buy, but it is not substantial. It was said that they
brought a mean sum of dirhams. It was also said that they were
goods of little exchange value, except by the one who would be

375

Mention qj the Progeny of Ibrahecm

s — r ~ — .

kind enough to overlook this. It was also said that they brought
pine nuts, terebinth seeds l29) and such. It was reported on the
authority of ‘Abdullah I bn ‘Abbas 4= that they were types of
straw sacks, ropes and the like. "So pay us full measure and
be charitable to us. Truly, Allah does reward the charitable."

.It was said by As-Suddi that it means by accepting what we
have brought. It was also said that it means by returning our
brother to us. This was the opinion of Ibn Juraij.

He saw the situation they were in and the pitiful payment
that they brought and he fell compassion for them and made
himself known to them, informing them about the Command
of his Lord and their Lord. When he had revealed his identity
to them, 1 le said. “Do you know what you did with Yousuf
(Joseph) and his brother, when you were ignorant? They said" •.
They were absolutely amazed to know his identity, for they had
visited him numerous times and they had not recognised him.

• “Are you indeed Yoosuf?” I le said, “I am Yoosuf, and this is
my brother (Binyameen)" . That is, I am Yoosuf with whom
you dealt as you did and whom you abandoned aforctimes.
“And this is my brother (Binyameen).” He said this in order
to confirm the truth of what he had told them and to make clear
to them the envy that they had harbored toward them and the
deceitful stratagems they had employed against them, which
is why he said, “Allah has indeed been Gracious to us."
That is, by the kindness and charity He has shown to us and
by gathering us together after having been separated. This was
the result of our obedience to Him and the patience wc have
shown in the face of the trials that have beset us, in addition to
the obedience and filial piety we have shown toward our father
and his great love and affection for us. "Verily, he who fears

(29) Terebinth: Pistacia vera, a small tree which is grown for its edible seeds
(akin to pistachio nuts).

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Mention of the Progeny oflhraheem -

Allah with obedience to Him (by abstaining from sins and evil
deeds, and by performing righteous good deeds), and is patient,
then surely, Allah makes not the reward of the Muhsinoon
(those who do good) to be lost." They said, “By Allah! Indeed
Allah has preferred you above us.”) That is, He has favored
you over us and given you that which He has not given to us
(i.e. Prophethood). “And we certainly have been sinners.”
) . That is, in what we have done to you; and now here we are
before you. lie said, “No reproach on you this day.” ) That
is, I will not rebuke you for what you did to me after this day.
Then he went further, saying to them, '. “may Allah forgive
you, and He is the Most Merciful of those who show mercy!” *
Then he ordered them to go with his shirt, which he wore next
to his skin, and he told them to place it over their father’s eyes
and he told them that his sight would be restored as a result, by
Allah’s Permission, after he had lost it. This was an amazing
phenomenon, proof of his Prophethood and a major miracle.
Then he ordered them to bring all of their families to the lands
of Egypt, to enjoy goodness, abundant provision and unity,
after separation, in the most complete manner. And when the
caravan departed, their father said. “1 do indeed feel the smell
of Yoosuf, if only you think me not a dotard (a person who has
weakness of mind because of old age).” They said, “By Allah!
Certainly, you are in your old error.” Then, when the bearer
of the glad tidings arrived, he cast it (the shirt) over his face
and he became clear-sighted. He said, “Did I not say to you
that 1 know from Allah that which you know not?” They said.
“O. our father! Ask for forgiveness (from Allah) for our sins,
indeed we have been sinners.” He said, “I will ask my Lord for
forgiveness for you, verily. He, only He is the Oft-Forgiving,
the Most Merciful.” (Soorah Yoosuf 12:94-98)

‘Abdur-Razzaq narrated on the authority of ‘Abdullah lbn

377

Mention of the Progeny oflhraheetn

s

‘Abbas a-, that he said regarding the Words of Allah, Most
High: i And when the caravan departed >, “When the caravan
departed, a wind sprang up and it carried the smell of Yoosuf’s
shirt to Ya‘qoob and he said, ! do indeed feel the smell
of Yoosuf. if only you think me not a dotard (a person who has
weakness of mind because of old age). )” Ibn ‘Abbas 4t> said,
“He picked up his scent from a distance of eight days’ (travel)
away!” Ath-Thawri also narrated it thus, as did Shu‘bah and
others, on the authority of Abu Si nan. Al-Hasan Al-Basri and
Ibn Juraij Al-Makki said that the distance between them was
eighty farsakhs (30> and that he had been parted from him for
eighty years. { “If only you think me not a dotard (a person
who has weakness of mind because of old age ).” > That is, you
say that I have only said this because I have become old and
senile. ‘Abdullah Ibn ‘Abbas ‘Ata’, Mujahid, Sa‘eed Ibn
Jubair and Qatadah said that it means: “you think me foolish.”
Mujahid also said - as did Al-Hasan Al-Basri - that it means
“you think me senile and decrepit,” i They said, "By Allah!
Certainly, you are in your old error." Qatadah and As-Suddi
said that they spoke harsh words to him. Allah, Most High,
says, ^ “When the bearer of the glad tidings arrived, he cast it
(the shirt) over his face and he became clear-sighted.” ' That
is, as soon as he arrived with the shirt, he pul it over Ya‘qoob’s
face and immediately, his sight returned, after having been
blind. When this happened, he said to his sons, - "Did I not
say to you that I know from Allah that which you know not?”

That is, I know that Allah will reunite me with Yoosuf
that my eyes will be delighted by (seeing) him and that l ie
will show me that which will please me regarding his situation.
At this point, ( They said, “O, our father! Ask for forgiveness
(from A llali) for our sins, indeed we have been sinners.” ) '[‘hey

(30) Farsakh: A parasang, which is an ancient Persian unit of distance.

378

Mention of the Prngenv oflbraheem fe-

— s .

requested from him that he ask Allah, the Almighty, the All-
Powerful to forgive them for what they had done, what they
had inflicted on him and his son and what they had resolved
to do against him (i.c. Yoosuf M). And because they had
made the intention to repent before committing the deed, Allah
caused them to seek forgiveness after they had committed it.
Their lather agreed to do what they asked. ■ lie said, "I will
ask my Lord for forgiveness for you. Verily, He, only He is the
Oft-Forgiving, the Most Merciful.” )

Allah, Most High, says, Then, when they entered unto
Yoosuf, he betook his parents to himself and said, “Enter
Egypt, if Allah wills, in security.” And he raised his parents to
the throne and they fell down before him in prostration. And
he said, “O, my father! This is the interpretation of my dream
aforetime! My Lord has made it come true! He was indeed
good to me. when He look me out of the prison and brought
you (all here) out of the Bedouin life, after Shaitan had sown
enmity between me and my brothers. Certainly, my Lord is
the Most Courteous and Kind unto whom He Wills. Truly, He,
Only lie is the All-Knowing, the Most Wise. My Lord! You
have indeed bestowed on me of the sovereignty, and taught me
the interpretation of dreams; The (only) Creator of the heavens
and the Earth! You are my Wait (Protector, Helper, Supporter,
Guardian, etc.) in this world and in the Hereafter: cause me to
die as a Muslim (the one submitting to Your Will), and join me
with the righteous.” } {Soorah Yoosuf 12:99-101)

The People of the Scripture claim that Yoosuf was absent
from his father for forty years; but the course of events related
in the story is a fairly reliable guide to the length of his absence,
because the woman attempted to seduce him when he was a
young boy of seventeen, according to what has been related by

379

Mention of the Pmgeny of Ibraheem

< .A'—

a number of reporters, but he refused. Then he was in prison for
a few years (seven, according to ‘Ikrimah and others). Then he
was released and the seven years of abundance occurred, then,
when die people were suffering from the effects of the drought
in the second year of the seven years, his brothers came,
seeking food supplies in the first year. Then in the second year,
they brought his brother, Binyameen with them. In the third
year, he revealed himself to them and ordered them to bring all
of their families with them and all of them came. ^ Then, when
they entered unto Yoosuf, he betook his parents to himself ).
That is, he met with them alone, without his brothers < “and
said, "Enter Egypt, if Allah wills, in security.” ) It was said
that this means that he told them to enter and then he betook
them to himself. This was described as weak by Ibn Jarcer
At-Tabari; but he is excused (for that). It was also said that
he met them and betook them to himself in a tent (outside the
city) and that when they approached the gate of Egypt, he said
( “Enter Egypt, if Allah wills, in security.” ) This was said by
As-Suddi. But if we said that the matter does not require this
(explanation) and it is implicit in the word ( “Enter...” ) that
means reside in Egypt f “if Allah wills, in security.” ^ ( Soorah
Yoosuf 12:99) - it would be correct and also more appropriate.

Allah, Most High, says, { and they fell down before him
in prostration >. That is, his parents and his eleven brothers
prostrated before him, in order to venerate and honor him
and this was legislated for them (by Allah) and it continued
to be acted upon in all of the Divine Legislations until it was
made unlawful in the Revelation given to Muhammad. • And
he said, “O, my father! This is the interpretation of my dream
aforetime!” } That is, this is the interpretation of the dream that
I related to you, in which eleven planets and l lie sun and moon,
which prostrated before me when I saw them; and you told me

380

Mention of the Pmgenv of fhraheem 'fck

y ft — s

to keep it secret and you promised me that which you promised
me at that time. ”My Lord has made it come true! Me was
indeed good to me. when i le took me out of the prison.” That
is, after the affliction and hardship. He has made me a governor
and a person whose words are heeded and implemented in the
lands of Egypt, wherever 1 wish “and brought you (all here)
out of the Bedouin life.” That is. from the desert, for they lived
in the region of the Arabs, in the lands of A l-K haleel. “After
Shaitan had sown enmity between me and my brothers." )
This refers to the envy and malice which Satan inspired in their
hearts, which caused them to do what they did to Yoosuf
which we have already described. Then he said, "Certainly,
my Lord is the Most Courteous and Kind unto whom Me
wills.” That is, when Allah Wills something. He prepares the
causes that will bring it about and makes them easy in ways
of which the slaves are unaware. Indeed, l ie ordains them and
facilitates them, as a Kindness from Him, by His Supreme
Omnipotence, i “Truly. He, Only He is the All-Knowing" K
That is. He possesses (complete and perfect) Knowledge of ali
affairs. “The Most Wise." >. That is, regarding His creation,
llis Legislation and His Divine Predestination.

Then, when Yoosuf 'fct saw that his blessing was complete
and all of his family had been gathered, he realized this
(earthly) abode will not remain and that everything in it and on
it is transitory. He saw that there is nothing alter completeness
except deficiency. As he realized ali this, he praised his Lord
in a manner that befitted Him and he acknowledged His Great
Kindness and Grace and asked Him - and He is the I3est of
those who are asked - to grant that when death came to him,
he might die as a Muslim and be joined with His righteous
slaves. Thus it is said in the words of the supplication: “O,
Allah! Cause us to live as Muslims and to die as Muslims.”

381

Mention of tin 1 Progeny of Ihraheem

s ■ —

That is, when You bring death to us. It is possible that he asked
this when death approached him, as the Prophet M asked, when
death approached him, that Allah raise his sou! to the heavenly
host and the righteous companions from among the Prophets
and the Messengers: he said three times, “O, Allah! Let me be
with the highest companions,” and then he died. (3U

As for our Islamic Law, it prohibits us from supplicating
for death, except where we fear Jitnah, (3:i as in the hadeeth
of Mu'az describing the supplication of death, which
was narrated by Ahmad, “If You are going to send fitnah to a
people, then cause us to die and come to You without being put
to trial.” 1331 In another hadeeth, it is said: “Son of Adam! Death
is better for you than Jitnah ." <34)

Maryam (peace be upon her) said. ( "Would that 1 had died
before this, and had been forgotten and out of sight!” ) (Soorah
Maryam 19:23). ‘Ali Ibn Abi Talib wished for death when
the situation became grave, the discords and trials became
oppressive, the fighting increased in intensity and rumor,
gossip and hearsay became widespread. Abu ‘Abdullah Al-
Bukhari, the compiler of the famous Saheeh wished for it when
circumstances became difficult for him and he encountered
those who opposed him.

However, in circumstances of comfort and ease, it was narrated
by Al-Bukhari and Muslim in their authentic compilations, on
the authority of Anas Ibn Malik ... that lie said: "The Messenger

(31) Narrated by Al-Bukhari (4437), Muslim (2444), At-Ttrmidhi (3496),
[mam Ahmad (24253) and Imam Malik (562),

(32) Fitnah: Temptation, trial* discord* strife etc.

(33) Hits is an authentic hadeeth narrated by Imam Ahmad (15066); see the
commentary of AL-Albatii on A f- Adah AFMufrad (699).

(34) This is an authentic hadeeth narrated by Imam Ahmad (23113).

382 Mention of the Pmgenv of Ibraheem ■fck’

s ‘l ipz- * s .

of Allah i? said, “None of you should wish for death due to some
harm that has befallen him, but if he has to wish for death, he
should say, ‘O, Allah! Keep me alive as long as life is better for
me, and let me die if death is better for me.”’ ,3S) What is intended
by the word harm (dun) here is illness and the like, not harm in
his religious affairs.

(35) Narrated by At- Bukhari (5671 ) and Muslim (2680).

uic Shay ( r /(w ) &

I bn Ishaq said, "He was a man from Rome and his name was
Ayyoob, son of Moos, son of Razaah, son of AI-‘Ecs, son of
Ishaq, son of Ibraheem, Al-Khaleel." Others said that he was
Ayyoob (Job), son of Moos, son of Raghweel, son of AI-‘Ees,
son of Ishaq, son ofYa'qoob, Anti other genealogies have been
given for him.

Allah. Most High, says, ( And (remember) Ayyoob (Job),
when he cried to his Lord, “Verily, distress has seizetl me, and
You are the Most Merciful of all those who show mercy.” So
We answered his call, and We removed the distress that was on
him, and We restored his family to him (that he had lost), and
the like thereof along with them, as a mercy from Ourselves
and a Reminder for all who worship Us .} (Soar ah Al-Anbiya ’
21 : 83 , 84 )

In Soorah Sac /. He. Most High, says, < And remember Our
slave Ayyoob, when he invoked his Lord (saying), "Verily!
Shaitan has touched me with distress (by losing my health) and
torment (by losing my wealth)!” (Allah said to him), “Strike the
ground with your foot: This is a spring of water to wash, cool
and a (refreshing) drink.” And We gave him (back) his family.

384

The Story of Avyooh (Job)

and along with Ihem the like thereof, as a Mercy from Us, and a
Reminder for those who understand. “And take in your hand a
bundle of thin grass and strike therewith (your wife), and break
not your oath.” Truly! We found him patient. How excellent (a)
slave! Verily, lie was ever oft-returning in repentance (to Us)!
> (Soorah Sad 38:4 1 -44)

Scholars of tafseer and history, and others have said that
Ayyoob 8S0 (Job) was a man of great wealth, consisting of
grazing stock, slaves, cattle and vast lands in Batheniyyah,
which is located in Hooran.

I bn ‘Asakir related that Ayyoob SS® had all of this and he
also had many children and a large family, but all of this was
taken from him and he was afflicted in his body by a variety
of illnesses; and it has been authentically reported that the
Messenger of Allah % said, “The people who are tested the
most severely are the Prophets, then the righteous, then the
next best and the next best. A man is tried in accordance with
his faith; if his faith is firm, then his affliction is hard and if his
faith is weak, then his affliction is light.'” (36) But all of this only
increased Ayyoob ^ in patience, hope of Allah's Reward and
praise and thanks for Him - to such an extent that his name
has become a byword for patience; and it has also become a
byword for tribulation, due to the many trials that he endured.

Ibn Abi Hatim and Ibn Jareer narrated on the authority of
Anas Ibn Malik 4 'hat the Prophet & said, “Allah’s Prophet,
Ayyoob, suffered for eighteen years from his affliction and
was shunned by relatives and strangers alike, besides two men
who were the closest of his brothers to him. They used to visit

(36) The meaning of this can be found in the Saheehain and it was narrated
with an authentic chain of narrators by Imam Ahmad, on the authority of
Sa‘d Ibn Abi Waqqos (1484).

385

The Story oj'Ayyooh (Job) -s-t

-

him every morning and every evening. One of them said to
his companion, ‘You know, by Allah, that Ayyoob committed
a great sin which nobody in the world ever committed.’ Ilis
companion said, ‘Why are you saying that?’ Me said, ‘For
eighteen years he has been suffering and Allah has not had
Mercy on him and relieve his suffering.’ When he went to him
tiie next morning, the (second) man could not wait to tell this
to Ayyoob. Ayyoob said, ‘I do not know what you are talking
about, but Allah knows that if I passed by two men who were
arguing and they mentioned the Name of Allah, I would go
back home and offer expiation lest they had mentioned the
Name of Allah in an improper manner.’ Whenever he went out
to answer the call of nature, when he finished, his wife would
take his hand until he came back home. One day lie took a long
time, and Allah had revealed to Ayyoob, Strike with your
foot. This is (a spring of) water to wash, cool anti a (refreshing)
drink (Soorah Sad 38:42) She thought that he had taken too
long, so she turned to look at him, and saw that Allah had taken
away the afflictions he had been suffering, and he looked better
than he had ever looked. When she saw him, she said, “May
Allah bless you! Have you seen Allah’s Prophet, the one who
is sorely tested By Allah? I have never seen a man who looks
more like him than you, if he were healthy.” He said, “I am
he.” He had two threshing floors, one for wheat and one for
barley. Allah sent two clouds, and when one of them reached
the threshing floor of the wheat, it rained gold until it was full.
The other rained gold on the threshing floor of the barley until
it was full.” <37)

Ibn Abi Hatim narrated on the authority of Abu Hurairah
4*, from the Prophet 35 that he said, “When Allah restored to
health, Ayyoob 1 Ie rained golden locusts down on him and

(37) Narrated bv lbn Jarcer in his Tqfseer (23/167).

386

The Story ofAyyooh (Job) -&*. r

he began lo gaiher them up with his hands and place them in
his garment. It was said to him, ‘O, Ayyoob! Do you not have
sufficient?’ He said, ‘O, my Lord! Who can ever have sufficient
of Your Mercy?’ l38) It was also narrated by Ibn Hibban in his
Saheeh, <W) but none of the compilers of the (six authentic)
books narrated it. though it conforms to the criteria required for
a hadeeth to be accepted as authentic. And Allah knows better.

Imam Ahmad narrated on the authority of Abu Hurairah 4*
that he said: The Messenger of Allah & said, “While Ayyoob
was bathing naked, locusts of gold tell upon him. Ayyoob,
peace be upon him, began gathering them in his garment. Then
his Lord called to him, ‘O. Ayyoob, have I not made you so
rich that you have no need of what you see?’ He said, ‘Yes,
Lord! But I cannot do without Your Blessing'!" This was also
narrated by Al-Bukhari, on theauthority of ‘Abdiir-Razzaq4i. H0 ’

Allah’s Saying: Strike with your foot ) means: strike the
ground with your foot; and he did as he was commanded to
do, upon which, Allah caused a spring, whose water was cold,
lo gush forth for him. Then Allah commanded him to wash in
it and to drink from it; he did so, and Allah removed thereby
all of the pain, disfigurement and illness that had afflicted his
body, both outside and inside. He replaced his former ill-health
with good health, bestowing on him perfect beauty and great
wealth, to such an extent that He rained down a shower of
golden locusts upon him and He returned his family to him. as
He, Most High, says, { and We restored his family to him (that
he had lost), and the like thereof along with them. ) (Soorah

(38) Narrated by Imam Ahmad (10260).

(39) This is an authentic hadeeth narrated by Ibn Hibban in his Saheeh (14/122,
No* 6230)*

(40) Narrated by Imam Ahmad (27376).

387

The Story o/Ayyoob (Job) *0

«■ " Sty Zi

Al-Anbiya’ 21:84) it was said that He restored the selfsame
family to life, it was also said that He rewarded him for those
he had lost and recompensed him in the life of this worid with
others, and that He reunited him with all of them in (he life of
the Hereafter.

He, Most High, says, ( as a Mercy from Ourselves. ) ( Soorah
Al-Anbiya' 21:84) That is, We relieved him of his hardship. (
and We removed the distress that was on him. ) ( Soorah Al-
Anbiya' 21 :84) - as a Mercy from Us to him and a Kindness and
Beneficence ( and a reminder for the worshippers. ) (Soorah
Al-Anbiya’ 21:84) Thai is, a reminder for those who are tested
in their bodies, their wealth or their children, for they have an
example in the Prophet of Allah, Ayyoob *£>, who was tested
by Allah with a test greater than that and he bore it patiently,
hoping for Allah’s Reward, until He relieved him of it.

lie, Most High, says, { And take in your hand a bundle of thin
grass and strike therewith (your wife), and break not your oath.
Truly! We found him patient, llow excellent (a) slave! Verily,
lie was ever oft-returning in repentance (to Us)! ) (Soorah Sad
38:44) This is a license from Allah, Most High, to His slave
and His Messenger, Ayyoob &Q, because of the oath he had
made to beat his wife with a hundred stripes. It was said that
he made an oath to do this because she had sold her braids.
It was also said that Satan appeared to her in a pleasant form
and he described to her how to prepare a cure for Ayyoob
and so she prepared it and informed Ayyoob of what had
happened. He realized immediately that it was Satan and he
swore an oath that he would beat her with a hundred stripes.
When Allah, the Almighty, the All-Powerful cured him, He
commanded him to take a hundred stems of thin grass and
strike her with them once; and this would be equivalent to a

388

The Store of Avvonb (Joh)

« W ' ■,

lumdred stripes. Thus he had fulfilled his oath and not broken
it. This is a release and a way out for the one who fears Allah
and obeys Him, especially with regard to the right of a patient
wife, who hopes for Allah’s Reward, who is long-suffering,
honest, dutiful and rightly guided - may Allah be pleased with
her. This is why Allah granted this license and explained it in
His Words: Truly! We found him patient. I low excellent (a)
slave! Verily, he was ever oft-returning in repentance (to Us)!
(Soorah Sad 38:44)

Who, According to Some People , Was (he Son of
Ayyooh

Allah, Most High, says, after relating the story of Ayyoob
; -SA in Soorah Al-Anhiya’, y Ami (remember) Isma'ecl, and
Idris (Enoch) and Dhut-Kift (Isaiah), all were from among As-
Sahireen (the patient ones, etc.). And We admitted them to Our
M ercy . Veri ly, they \vc re o f the ri ghteou s . (Soorah A t-A nbiy >a '
21:85,86)

Also after relating the story of Ayyoob in Soorah Sad. Fie,
Most High, says. And remember Our slaves, Ibraheeni, Ishaq,
and Ya‘qoob, (all) owners of strength (in worshipping Us) and
(also) of religious understanding. Verily, We did choose them by
granting them (a good thing, i.e. ) the remembrance of the home
(in the Hereafter and they used to make the people remember
it. and also they used to invite the people to obey Allah and to
do good deeds for the I lereafter). And they are with Us, verily,
of the chosen and the best! Anti remember Isma'eel (lsma‘eel),
Al-Yasa'a (Elisha), and Dhul-Kifl (Isaiah), all are among the
best (Soorah Sad 38:45-48).

390

The Story of Dhul-Kifl -fei

,

Ibn Jareer and Ibn Abi Najeeli narrated on the authority of
Mujahid that he was not a Prophet, but that he was a righteous
man, who was appointed to act on behalf of the Prophet sent
to his people and to carry out his responsibilities towards them
and to judge between them witli fairness; as a result, he was
known as Dhul-Kifl. ( ' IM

And Ibn Abi Hatim said: It is reported on the authority of
Kinanah ibn Al-Akhnas that he said: 1 heard AI-Ash*ari (i.e.
Abu Moosa) when he was at the pulpit, saying, “Dluil-Kifl
was not a Prophet; but there was a righteous man among the
Children of lsra’eel, who used to offer a hundred prayers every
day. Me died and Dhul-Kifl look his place, offering a hundred
prayers every day. For this reason, lie was called Dhul-Kifl.” (42)

Mention of Communities That Were Completely
Eradicated

This was before the revelation of the Torah, based on the
evidence in the Words of Allah, Most I ligh: ( And indeed We
gave Moosa (Moses), after We had destroyed the generations
of old, the Scripture (the Tawrah [Torah]) ) (Soorah Al-Qasas
28:43). Likewise, Ibn Jareer At-Tabari, Ibn Abi Hatim and
Al-Bazzar narrated on the authority of Abu Sa‘eed Al-Khudri
4 that he said, “Allah did not destroy any people on the face
of the Earth with a punishment from the heaven or from the
Earth after the Tawrah had been revealed, except for the village

(41) This is because the word kifl is derived from the verb kiifahu meaning to
be responsible*

(42) See Ad-Dttrr Ai- Manlhoor (5/664). Al-Hafiz Ibn Katheer said in his "Taf-
sccr (3/192), "it is munqatT (broken) between Qatadah and Abu Moosa

391

The Slaty o/ Dhitl-Kifl -fey

^

whose people were transformed into apes. Do you not sec that
Allah, Most High, says, < And indeed We gave Moosa, after
We had destroyed the generations of old, the Scripture (the
Tawrah) (Soorah Al-Qasas 28:43) (43) In one version narrated
by Al-Bazzar, he described it as marfoo'. Bui it appears most
likely that it is mawqoof (i.e. that it may be attributed to Abu
Sa‘eed Al-Khudri, and not to the Messenger of Allah M). In any
case, it proves that every nation that was completely destroyed
was before Moosa >9a. Among them were the dwellers of Ar-
Rass, of whom Allah, Most High, says, ( And (also) ‘Ad and
Thaniood, and the dwellers of Ar-Rass, and many generations
in between. And for each of them We pul forward examples
(as proofs and lessons, etc.), and each (of them) We brought to
utter ruin (because of their disbelief and evil deeds) > (Soorah
Al-Furqan 25:38,39)

He, Most High, says in Soorah Qaj, \ Denied before them
(i.e. these pagans of Makkah who denied you, O. Muhammad)
the people of Nooh, and the dwellers of Ar-Rass. and Thamood.
And 'Ad, and Fir'awn (Pharaoh), and the brethren of Loot. And
the dwellers of that wood, and the people of Tubba‘ Everyone
of them denied (their) Messengers, so My Threat took effect.
> (Soorah Qaf 50:12-14). The context of these Soar ah s proves
that they were destroyed, eradicated and annihilated. And this
refutes the preferred opinion of Ibn Jareer At-Tabari, which was
that they were the People of the Ditch, who were mentioned in
Soorah Al-Burooj , because these people came after the Maseeh
according to Ibn Ishaq and a number of others. And this

(43) Narrated by Ibn Jareer At-Tabari in his Tafieer (20/80), \nAl-Majma\A\-
Haithami attributed it to Al-Bazzar In both mawqoof mA marfoo * forms,
while in Ad-Dwr At-Manthoor As-Suyooti. ascribed it to Ibn Abl

Halim. And Al-Hailhami said. u .„and its rijal (men) are all narrators of
authentic ahadeeih . ”

392

The Story of Dhul-Kifl 'te!

■ s.

claim also requires careful investigation.

Ibn Jareer At-Tabari narrated on the authority of ‘Abdullah
I bn ‘Abbas that he said: “The dwellers of Ar-Rass were the
inhabitants of one of the villages of Thamood.” And at the start
of his Tareekh, when describing the building of Damascus,
Al- Hafiz Abul-Qasim Ibn ‘Asakir related from the Tareekh of
Abul-Qasiin ‘Ubaidiillah Ibn ‘Abdullah Ibn Khurdazbah and
from other sources that the dwellers of Ar-Rass were in Hadoor
and Allah sent a Prophet to them whose name was Hanzalah
Ibn Safwan, but they rejected him and killed him. So ‘Ad, son
of l Aws, son of Irani, son of Sam, son of Nooh led his
children from Ar-Rass and settled in Al-Ahqafand they spread
out through the land of Yemen and throughout all the lands,
until Jairoon, son of Sa‘d, son of ‘Ad, son of ‘Aws, son of Iram,
son of Sam, son of Nooh settled in Damascus and built the city,
calling it Jairoon and that is Iram of the Pillars. <45) And there
is no place with more stone pillars than Damascus. Allah sent
Hood, son of ‘Abdullah Ibn Rabah, son of Khalid. son of Al-
Khulood, son of ‘Ad to the descendants of ‘Ad at Al-Ahqaf, but
they rejected him and so Allah, the Almighty, the All-Powerful
destroyed them. This means that the dwellers of Ar-Rass lived
a very long time before ‘Ad. And Allah knows belter.

Ibn Abi Hatim narrated on the authority of ‘Abdullah Ibn
‘Abbas that lie said, “Ar-Rass is a well in Azerbaijan.” Ath-
Thawri narrated on the authority of Abu Bukair, who reported
on the authority of ‘Ikrimah that he said. “Ar-Rass is a well in
which they buried their Prophet.” w ' ] Ibn Juraij said, “Ikrimah

(44) 1 Luloor: A town in Yemen.

(45) See: Soorah AI-Fajr 89:7.

(46) This is said to he derived from the Arabic verb rasxa T which means to
bury.

393

The Sloiy ofD/wl-Kift *-•

^ —

\

said that the dwellers of Ar-Rass were the dwellers of the town
mentioned in Soorah Ya Seen , according to what ‘Ikrimah has
claimed, who were completely annihilated. Allah, Most high,
says regarding them, \ It was but one Saihah (shout, etc.) and
lo! They (all) were silent (dead destroyed). ) (Soorah Ya Seen
36:29) And we shall relate their story after these people’s story,
though it would appear that they were another people (i.e. not
the people referred to in Soorah Ya Seen)\ and they were also
destroyed and eradicated. At all events, it contradicts what Ibn
Jareer said.

Who Were the Dwellers of the Town

Allah, Most High, says. { And put forward to them a similitude;
the (story of the) dwellers of the town, when there came
Messengers to them. When We sent to them two Messengers,
they belied them both, so We reinforced them with a third, and
they said, “Verily! We have been sent to you as Messengers.”
They (people of the town) said, “You arc only human beings
like ourselves, and the Most Beneficent (Allah) has revealed
nothing, you are only telling lies." They said, “Our Lord knows
that we have been sent as Messengers to you. And our duty is
only to convey plainly." They { the people) said, “For us, we see
an evil omen from you, if you cease not. we will surely stone
you, and a painful torment will touch you from us.” They (the
Messengers) said, “Your evil omens be with you! (Do you call
it an evil omen) because you arc admonished? Nay, but you arc
a people musrifoon (transgressing all bounds by committing
all kinds of great sins, and by disobeying Allah). And there
came running from the farthest part of the town, a man. saying,
“O. my people! Obey the Messengers: obey those who ask no

The Story of the People of YaSeen

395

/■ • - - v

wages of you (for themselves), and who are rightly guided. And
why should I not worship Him (Allah, Alone) Who has created
me and to Whom you shall be returned. Shall I take besides
Him alihah (gods), (when) if the Most Bene lice nt (Allah)
intends me any harm, their intercession will be of no use for me
whatsoever - and nor can they save me? Then verily, I should
be in plain error. Verily! I have believed in your Lord, so listen
to me!” It was said (to him when the disbelievers killed him),
“Enter Paradise.” He said, “Would that my people knew! That
my Lord (Allah) has forgiven me, and made me of the honored
ones!” And We sent not against his people after him a host from
heaven, nor do We send (such a thing). It was but one Sctihah
(shout, etc.) and lo! They (all) were silent (dead - destroyed). )
{Soar ah Ya Seen 36:13-29)

It lias been widely reported from many of the Salaf and the
later scholars that this town was Antioch (Antakiyah). This
was narrated by I bn Ishaq, who reported it on the authority
of ‘Abdullah Ibn ‘Abbas K.a‘b Al-Ahbar and Wahb Ibn
Munabbih. It was likewise narrated on the authority of Buraidah
Ibn Al-Husaib, ikrimah, Qatadah, Az-Zuhri and others.

But this saying is very weak, because when the Maseeh As-
sent three of the Disciples to the people of Antioch (Antakiyah),
they were the first city to believe in the Maseeh ^ at that time.
For this reason, it was one of the four cities in which there
were Christian Patriarchs; and they were Antioch, Jerusalem.
Alexandria and Rome. After them, Constantinople became
a Patriarchal city, but none of them was destroyed, while
the inhabitants of this village mentioned in the Qur’an were
destroyed, as Allah says at the end of their story, after they
had killed the one who believed in the Messengers. \ And pul
forward to them a similitude; the (story of the) dwellers of the

396

The Story of the People of liiSivn

tow n, when there came Messengers lo then) ( Soorah Ya Seen
36: 1 3) But if (it was said that) the three Messengers mentioned
in the Qur’an were sent lo the people of Antioch in the distant
past and they rejected them and Allah destroyed them. The city
was then rebuilt after that and then when it was the time of the
Maseeh 'fe^, they believed in the messengers he sent to them,
(his cannot be ruled out. And Allah knows better.

He, Most High, says. And put forward lo them a similitude.

That is for your people, Muhammad . the (story of the)
dwellers of the town *. That is, the city, when there came
Messengers to them. When We sent to them two Messengers,
they belied them both, so We reinforced them with a third.

(i Soorah Ya Seen 36:13,14) That is. We supported them by
sending a third person lo deliver the Message. They said.
“Our Lord knows that we have been sent as Messengers to
you." ( Soorah Ya Seen 36:16). But they answered them by
saying that they were only human beings, like them, as (all) the
disbelieving nations said to their Messengers, deeming the idea
that Allah would send a human Messenger to be farfetched. The
Messengers replied that Allah knew' that they were Messengers
sent to them and that if they were lying about Him, He would
have punished them and exacted condign Retribution on them.

“And our duty is only to convey plainly." ( Soorah Ya Seen
36:17) That is, the only obligation upon us is to convey to you
the Message with which Allah has sent us to you; it is Allah
Who guides whom He wills and increases in misguidance
whomsoever He wills. They (the people) said, “For us, we
see an evil omen from you." That is, w'e see an evil omen in
that which you have brought. < “...if you cease not, we will
surely stone you.” . That is, we will revile you verbally. It was
also said that it means we will physically stone you. But the
first explanation is supported by His Words: "and a painful

397

The Sion' oj the People of YaSeen

J 4s—

torment will touch you from us.” . So they threatened them
with death and verbal abuse. They (the Messengers) said,
“Your evil omens be with you!" That is, they are thrown back
upon you. “(Do you call it “ an evil omen") because you are
admonished?" That is, because of the guidance to which vve
have called you. would you threaten us with death and verbal
abuse? "Nay. but you arc a people musrifoon (transgressing
all bounds by committing all kinds of great sins, and by
disobeying Allah)." That is, you do not accept the truth,
nor do you desire it. And He, Most High, And there came
running from the farthest part of the town, a man. > That is, to
support the two Messengers and to openly declare his belief
in them saying, “O, my people! Obey the Messengers; those
who ask no wages of you (for themselves), and who are rightly
guided." (Soorah Ya Seen 36:20,2 1 ). That is, they call you to
the pure truth, without receiving or expecting any payment or
any recompense. Then he called upon them to warship Allah,
Alone, without ascribing partners to him and he forbade them
to worship any other deity besides Him, which can offer them
no benelit in this world or in the Hereafter. “Then verily, I
should be in plain error." } (Soorah Ya Seen 36:24). That is, if I
abandoned the worship of Allah and worshipped others besides
Him. Then he said, addressing the Messengers, "Verily! I
have believed in your ford, so listen to me!” (Soorah YaSeen
36:25). It was said that it means: Listen to my words and bear
witness for me to them before your Lord. It was also said that it
means: Hear, O, my people, my open testimony of belief in the
Messengers of Allah. Upon hearing this, they killed him; it was
said that they stoned him. It was also said that they tortured
him to death. And it was also said that they leapt upon him
as one man and killed him. Ibn Ishaq related from one of his
companions, who reported on the authority of ‘Abdullah Ibn

398

The Slorv of the People of YaSeen

— — — - _ ' — 1 v

Mas‘ood 4«- that he said, “They stamped on him until they had
spilled his entrails.”

‘Abdullah Ibn ‘Abbas 4& said, “He advised his people while
he lived: { “O, my people! Obey the Messengers.” ) ( Soorcih
Ya Seen 36:20) ■ and after his death: i He said, “Would that
my people knew! That my Lord (Allah) has forgiven me, and
made me of the honored ones!” ) (Soorcih Ya Seen 36:26,27)
This was narrated by Ibn Abi Halim. Qatadah said: “You will
never find a believer but he is sincere and is never insincere.
When he saw with his own eyes how Allah had honored him.
He said, ( ‘Would that my people knew! That my Lord (Allah)
has forgiven me, and made me of the honored ones!’ } (Soorcih
Ya Seen 36:26,27). He wished that his people could know about
what he was seeing with his own eyes of the honor of Allah.”
Qatadah added, “And no, by Allah! Allah did not censure his
people after they had killed him.” ( It was but one Saihah and
lo! They (all) were silent (dead -destroyed). ) (Soorcih Ya Seen
36:29)

And He, Most High, says, ( And We sent not against his
people after him a host from heaven, nor do We send (such a
thing). ) (Soorcih Ya Seen 36:28) That is, We did not need to
send down an army from the heaven in order to exact retribution
upon them. This was the meaning narrated by Ibn Ishaq, who
reported on the authority of one of his companions, who in
turn reported on the authority of ‘Abdullah Ibn Mas‘ood 4*.
Mujahid and Qatadah said, that His not sending upon them a
host means: He did not send down to them another Message.
But Ibn Jareer At- Tabari said, “But the first explanation is more
appropriate.”

] say that it is also stronger, which is why Allah says, ( nor
do We send (such a thing). (Soorcih Ya Seen 36:28) That is,

399

The Sian' of the People of YaSeen

We did not need to do this in order to exact retribution, when
they belied Our Messengers and killed Our Wall. It was hut
otic Sttihah and lo! They (all) were silent (dead destroyed). )
(Soorah Ya Seen 36:29)

The scholars of tafseer said that Allah sent Jibraeel v fc£ l to
them and he seized the posts of the gates lo their city, then he
unleashed a single shout upon them < and lo! They (all) were
silent (dead destroyed) (Soorah YaSeen 36:29). That is, their
voices were silenced and their movements were stilled, so that
not even an eye movement remained among them. All of this
proves that this village was not Antakiyak (Antioch), because
these people were destroyed because of their rejection of the
Messengers whom Allah sent to them, while the inhabitants of
Antioch believed and obeyed the messengers of the Maseeh
■fe. from among the disciples whom he sent to them. For this
reason it was said that Antioch was the first city to believe in
the Maseeh && .

Allah, Most High, says in Soorah Yoonus , Was there any
town (community) that believed (after seeing the punishment),
and its faith (at that moment) saved it (from the punishment)?
(The answer is none,) except the people of Yoonus (Jonah);
when they believed. We removed from them the torment of
disgrace in the life of the (present) world, and permitted them
to enjoy for a while. ) (Soorah Yoonus 10:98)

He, Most High, says in Soorah Al-Anbiya ’, And (remember)
Dhun-Noon (Jonah), when he went off in anger, and imagined
that We shall not punish him (i.e. the calamities which had
befallen him)! But he cried through die darkness (saying),
"La ilaha ilia Anta (none has the right to he worshipped but
You [(), Allah | ), Glorified (and Exalted) are You (above all

401

The Story of Yoonus ( Jonah ) -fc i.

4 ;

(hat [evil] they associate with You). Truly. I have been of the
wrong-doers.” So We answered his call, and delivered him
from the distress. And thus We do deliver the Believers (who
believe in the Oneness of Allah, abstain from evil and work
righteousness). > (Soorah Al-Anhiya’ 21:87,88)

He, Most High, says in Soorah As-Sajfat , ( And, verily,
Yoonus was one of the Messengers. When he ran to the laden
ship. He (agreed to) cast lots, and he was among the losers.
Then a (big) fish swallowed him and he had done an act worthy
of blame. Had he not been of them who glorify Allah, he would
have indeed remained inside its (the fish) belly till the Day of
Resurrection. But We cast hint forth on the naked shore while
he was sick. And We caused a plant of gourd to grow over him.
And We sent him to a hundred thousand (people) or even more.
And they believed: so We gave them enjoyment fora while. )
(Soorah As-Sajfat 37: 1 39- 1 48)

He, Most High, says in Soorah Noon (i.e. Soorah Al-Qalam ),
(. So wait with patience for the Decision of your L.ord, and be
not like the Companion of the Fish, when he cried out (to Us)
while he was in deep sorrow. (See the Qur’an, Verse 21:87).
Had not a Grace from his Lord reached him, he would indeed
have been (left in the stomach of the fish, but We forgave
him), so he was cast off on the naked shore, while he was to be
blamed. But his Lord chose him and made him of the righteous.
** (Soorah Al-Qalam 68:48-50)

The scholars of tafseer said that Allah sent Yoonus *© to
the people of Neenawa, in the land of Al-Mawsil (Mosul);
he called them to Allah, the Almighty, the All-Powerful, but
they rejected him and arrogantly persisted in their disbelief
and willful rejection of the truth. When this state of affairs had
gone on for a long time, he departed from them and threatened

402

The Story of You mis ( Jonah) 'fci

/■ - -*! &■

them with the descent of Allah’s Punishment upon them after
three days.

‘Abdullah Ibn Mas‘ood Mujahid, Sa‘eed Ibn Jubair,
Qatadah and more than one of the earlier and the later
generations said that when he departed from among them and
they became convinced of the imminent descent of Allah’s
Punishment upon them, Allah cast repentance and remorse into
their hearts and they felt a sense of regret for the way they had
treated their Prophet.

This is why Allah, Most High, says, { Was there any town
(community) that believed (after seeing the punishment), and
its faith (at that moment) saved it (from the punishment)?
) That is, was there any town in past times whose whole
population believed? This (rhetorical question) indicates that
this did not happen. Indeed, as Allah. Most High, says, * And
We did not send a wamcr to a township, but those who were
given the worldly wealth and luxuries among them said, “We
believe not in the (Message) with which you have been sent.”

( Soorah Saha' 34:34), Then He, Most High, says, ( except
the people of Yoonus; when they believed. We removed from
them the torment of disgrace in the life of the (present) world,
and permitted them to enjoy for a while. ? (Soorah Yoonus
10:98) That is, all of them believed. Scholars of tafseer have
disagreed as to whether or not their belief would benefit them
in the Afterlife and save them from the Punishment of the
Hereafter, as it saved them from Punishment in the life of this
world. The most apparent answer, according to the context, is
yes. And Allah knows better. As He, Most High, says, when
they believed. ( Soorah Yoonus 10:98) And He, Most High,
says, ’ And We sent him to a hundred thousand (people) or
even more. And they believed; so We gave them enjoyment

403

The Sion' of Yuoints ( Jonah) ■fcv

d —

for a while. > ( Soorah As-Saffat 37:147,148) This enjoyment
for a while docs not negate the possibility that there is another
reward with it, that being the lifting of the Punishment of the
Hereafter. And Allah knows better.

He, Most High, says, ( And uly, Yoonus was one of the
Messengers. When he ran to the laden ship, he {agreed to) cast
lots, and he was among the losers. Then a (big) lish swallowed
him as he had done an act worthy of blame. > ( Soorah As-
Saffat 37:139-141). That is to say, when lie was the loser
when they drew lots, he was cast overboard into the sea and
Allah, the Almighty, the All-Powerful sent a great fish from
the Mediterranean Sea and it devoured him; Allah, Most High,
commanded it not to cat his flesh or break his bones, because he
was not food for it. So it took him and swam through all of the
seas. It was said that this fish was swallowed by another, even
larger fish. They said that when he had stayed for some time in
the fish belly, he thought that he had died; then he moved his
limbs and saw that he was alive. He fell down in prostration
before Allah in the belly of the fish, and he said, “O, Lord! I
have taken as a place of worship to You a place which no other
person has reached.” They difTered as to how long he spent in
the belly of the fish. Some said three days; this was the view
of Qatadah. Some said seven days; this was the view of JaTar
As-Sadiq, may Allah be pleased with him. Some said forty
days; this was the view of Abu Malik. Mujahid said, narrating
from Ash-Sha‘bi, “It swallowed him in the morning and cast
him forth in the evening.” This is supported by the poetry of
Umayyah Ibn Abi As-Salt

And You, by a Grace from You, saved Yoonus,

And He remained in the belly of the fish for a night.

What is meant is that when the fish began to swim with him

404

The Story of Yoon us (Jonah) *£J

d -- — ‘ - - — — — — -

in the deep seas, and hurtled with him through the salty waves,
lie heard the sound of the fish praising the Most Beneficent
and he even heard the praises of the pebbles for the Splitter of
seeds and (fruit) stones (47) and the Lord of the seven heavens
and the seven earths and all that lies between them and that
which is beneath the soil. On hearing these praises, he began to
beseech Allah, silently and in words, as Allah has informed us,
the Owner of Might and Majesty, Who knows the secrets and
confidential talks and Who alleviates harm and affliction. Who
hears all voices, even though they may be weak. Who knows
the unseen things, even though they may be minute and Who
answers the supplications of those who are in great distress, as
He says in His Book, which was revealed to His trustworthy
Messenger - and He is the Most Truthful of Speakers, the
Lord of the Worlds and the God of the Messengers - ( And
(remember) Dhan-Noon (Jonah), when he went ofTin anger, and
imagined that We shall not punish him (i.e. the calamites which
had befallen him)! But he cried through the darkness (saying),
“ La iiaha ilia Anta (none has the right to be worshipped but
You [O, Allah]), Glorified (and Exalted) are You (above all
tliat [evil] they associate with You). Truly, 1 have been of the
wrong-doers.” So We answered his call, and delivered him
from the distress. And thus We do deliver the believers (who
believe in the Oneness of Allah, abstain from evil and work
righteousness). ) {Soorah Al-Anbiya ' 2 1 :87,88)

As for His Saying: ( and (he) imagined that Wc shall not
punish him (i.e. the calamites which had befallen him)! )
(Soorah Al-Anbiya' 21 :87), it means: We would not constrain
him. It was also said that it means: We would not ordain for
him; and this is linguistically well-known, as the poet says (in
'Al-Bahr A t -Tawed),

(47) See Soorah A l- A \ i ‘am ft ; 9 5 *

405

The Stan • of Yoonus ( Mwah) 'fci

, : vV— .

There is no return for that time w hich has gone,

lilessetl are You that which You ordain will be.

And the matter is all in Your Hands.

As for His Saying: But he cried through the darkness )
( Soorah Al-Anhiya' 21:87), ‘Abdullah Ibn Mas‘ood HSH,
'Abdullah lbn ‘Abbas ‘Amr Ibn Maimoon, Sa'ced Ibn
Jubair, Muhammad Ibn Ka'b , Al-Hasan Al-Basri, Qatadah
and Ad-Dahhak said that it means the darkness of the fish,
the darkness of the sea and the darkness of the night. As for
His saying: Had he not been of those who glorify Allah. He
would have indeed remained inside its belly {the fish) til! the
Day of Resurrection 1 (Soorah As-Sajfat 37:143,144), it was
said that it means: Were it not for the fact that he had praised
Allah when he was in that situation, and spoken those words
affirming Allah’s sole right to be worshipped, glorifying Him,
acknowledging Him with humility and repentance to Him and
resorting to Him (in his hour of need), he would have remained
there until the establishment of the Day of Resurrection - and
he would have been sent forth from the belly of that fish.

This is supported by the narration of Imam Ahmad and some
of the compilers of the Sunan, on the authority of ‘Abdullah
Ibn ‘Abbas who said: The Messenger of Allah & said to
me. “O, boy! I will teach you some words: Remember Allah
and He will remember you. Remember Allah and you will find
Him before you. Remember Allah in times of ease and He will
remember you in times of hardship.” (,,S)

He, Most High, says, But We threw him > (Soorah As-Sajfat
37:145). That is. We cast him forth , on al-‘am' (Soorah

(48) This is an authentic hadeeth narrated by Imam Ahmad (2800) and At-
Timiidhi (2516).

406

The Sion’ of Foohh.s ( Jonah) -fc±.

Ste T'l '■ _ - J - -- s ,

As-Sqffat 37:145). That is, in a deserted place, in which there
are no trees; rather, it is bare of them. While lie was sick )
{Soorah As-Sqffat 37: 145). That is, physically weak. ‘Abdullah
Ibn Mas*ood 4& said, “Like the body of a chicken without
feathers on it.” (4 ‘ f) ‘Abdullah Ibn ‘Abbas 4b, As-Suddi and Ibn
Zaid said that his body was like the body of a child when it is
bom, swollen and without anything on it. (And We caused a
gourd plant to grow over him ) {Soorah As-Sqffat 37:146).

Imam Ahmad narrated on the authority of Sa'd Ibn Abi
Waqqas that he said: 1 passed by ‘Uthman Ibn ‘Affan4& in the
mosque and I greeted him with salutations of peace; he looked
at me, but he did not return my salutations of peace. So 1 went
to ‘Umar Ibn Al-Khattab 4? and said, “O, Commander of the
Faithful! Has anything happened in Islam?” Twice I repeated
this, but he replied, “No. Why do you ask?” I said, “Only
because I passed by ‘Uthman Ibn ‘Affan a short while ago in
the mosque and I greeted him with salutations of peace and
he saw me clearly. But he did not answer my salutations.” He
said: So ‘Umar 4® sent for ‘Uthman and said to him, “What
prevented you from replying to your brother’s salutation?” He
said, “I did not (ignore his salutations).” Sa‘d 4= said, “Yes
(you did).” They continued to contradict each other until they
both swore that they were telling the truth. He said: Then
‘Uthman 4® remembered and he said, “Yes (I remember now).
I ask Allah’s Forgiveness and 1 turn to Him in repentance. You
passed by me a while ago and 1 was preoccupied with thoughts
of a saying which 1 heard from the Messenger of Allah Y; which
I never think of except that a veil comes down over my eyes
and my heart.” Sa‘d said: And I will tell you what it was. The
Messenger of Allah told us the first part of tiie supplication

(49) Narrated by Ibn Abi Shaibah in Al-Musannaf (6/338, No. 31866) as part
of a length y narration.

The Story oj Yaonux ( Jonah ) ■&£

407

then a Bedouin came and kept him busy, then the Messenger of
Allah fe got up and I followed him. When I felt worried that he
would enter his house, I stamped my feel on the ground and the
Messenger of Allah turned toward me and said, “Who is this.
Abu Ishaq?” he said, “I replied, “(What is the matter) I said,
yes, O Messenger of Allah, he said: "keep silent” “Nothing, by
Allah, except that you told us the first part of the supplication,
then this Bedouin came and kept you busy.” He said, “Yes, the
supplication of Dhun-Noon when he was in the belly of the
fish: "None has the right to be worshipped but You. Glorified
be You! Truly. 1 have been of the wrongdoers.” {So or ah Al~
Anbiya' 21:87). No Muslim ever supplicates to his Lord with
these words for anything, but He will answer his prayer.

(50) Tliis is ill!

dhi(3505) a ..-,

S S'

/ 1 \ ait uhis ctf i/u jld/te 0-

% ( mus *0

Allah. Most High, says, { And, verily, Yoonus was one of the
Messengers '? (Soorah As-Saffat 37:139), Allah, Most High,
mentioned him as being among the Noble Prophets in Soorah
An-Nisa’ and Soorah Al-Anbiya’ - may the choicest prayers
and blessings from Allah be upon them all.

Imam Ahmad narrated on the authority of ‘Abdullah that
he said: The Messenger of Allah ^ said, “No slave should say
that I am better than Yoonus, son of Malta.” (Sl)

Al-Bukhari narrated on the authority of Abtt Hurairah 4* that
he reported from the Prophet ^ that he said, “No slave should
say that I am better than Yoonus, son of Matta.” (i2)

*** *** End of the Book

(5 1 ) Narrated by Imam Ahmad (3695) and Al-Bukhari (4603).

(52) Narrated by Al-Bukhari (3416).